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L I B  R  A.  R  Y 

OF   THE 

Theological   Seminary, 

PRINCETON,  N.J. 

^  BV^500  .092  1842  ^'*'^ 

Owen,  John,  1616-1683. 
f^     The  grace  and  duty  of  being 
J   spiritually  minded 


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THE 


GRACE  AND  DUTY 


OF  :being 


SPIRITUALLY    MINDED, 

DECLARED  AND  PRACTICALLY  IMPROVED. 
/ 

BY  JOHN  OWEN,  D.  D. 

Some  time  Vice  Chancellor  of  the  University  of  Oxford. 


CAREFULLY    CORRECTED    FROM    THE    AUTHOR's    EDITION. 


'To  be  spiritually  minded  is  iifeani  peace."— Rom.  viii.  6. 
'Set  your  affections  on  things  above."— Col.  iii.  2. 


NEW  YORK: 
ROBERT  CARTER 

62  CANAL  STREET. 
1843. 


THE   AUTHOR'S   PREFACE. 

I  THINK  it  necessary  to  give  the  reader  a  brief  ac- 
count of  the  nature  and  design  of  the  plain  ensuing 
discourse,  which  may  both  direct  him  in  the  jeading, 
and  be  some  kind  of  apology  for  myself  in  the  publish- 
ing of  it.  He  may  therefore  know,  that  the  thoughts 
here  communicated,  were  originally  private  medita- 
tions for  my  own  use,  in  a  season  wherein  I  was  eve- 
ry way  unable  to  do  any  thing  for  the  edification  of 
others,  and  from  expectation,  that  ever  I  should  be  so 
able  any  more  in  this  world.  Receiving,  as  I  thought^ 
some  benefit  and  satisfaction  in  the  exercise  of  my 
own  meditations  therein,  when  God  was  graciously 
pleased  to  restore  a  little  strength  unto  me,  I  insisted 
on  the  same  subject,  in  the  instruction  of  a  private 
congregation;  and  this  I  did  partly  out  of  a  sense  of 
the  advantage  I  had  received  myself  by  being  conver- 
sant in  them,  and  partly  from  an  apprehension,  that  the 
duties  directed  and  pressed  unto  in  the  whole  discourse, 
were  seasonable  from  all  sorts  of  present  circumstances, 
to  be  declared  and  urged  on  the  minds  and  conscien- 
ces of  professors.  For  leaving  others  to  the  choice  of 
their  own  methods  and  designs,  I  acknowledge,  that 
these  are  the  two  things  whereby  I  regulate  my  work 
in  the  whole  course  of  my  ministry — to  impart  those 
truths,  of  Vvdiose  power  I  hope  I  have  had,  in  some 
measure,  a  real  experience  ;  and  to  press  those  duties, 
which  present  occasions,  temptations,  and  other  cir- 


Vlll 

cumstances  do  render  necessary  to  be  attended  to  in  a 
peculiar  manner,  are  the  things  which  I  would  princi- 
pally apply  myself  to  in  the  work  of  teaching  others. 
For  a«  in  the  work  of  the  ministry  in  general,  the 
whole  counsel  of  God,  concerning  the  salvation  of 
the  church  by  Jesus  Christ,  is  to  be  declared — so  in 
particular,  v/e  are  not  to  fight  uncertainly,  as  men 
beating  the  air,  nor  shoot  our  arrows  at  random,  with- 
out a  certain  scope  and  design.  Knowledge  of  the 
flock  whereof  we  are  overseers,  with  a  due  considera- 
tion of  their  wants,  their  graces,  their  temptations, 
their  light,  their  strength,  and  weakness,  are  required 
herein.  And  when,  in  pursuance  of  that  design,  the 
preparation  of  the  word  to  be  dispensed  proceeds  from 
zeal  to  the  glory  of  God,  and  compassion  to  the  souls 
of  men ;  w^hen  it  is  delivered  with  the  demonstration 
of  a  due  reverence  to  God,  whose  word  it  is,  and  of 
authority  towards  them  to  whom  it  is  dispensed,  with 
a  deep  sense  of  that  great  account,  which  both  they 
that  preach,  and  they  that  hear  the  word  preached, 
must  shortly  give  before  the  judgment  seat  of  Christ, 
there  may  be  a  comfortable  expectation  of  a  blessed 
issue  of  the  whole  work.  But  my  present  design  is,  only 
to  declare,  in  particular,  the  reasons  why  I  judged  the 
preaching  and  publishing  of  this  small  and  plain  dis- 
course concerning  the  grace  and  duty  of  being  spiritu- 
ally minded  not  to  be  altogether  unseasonable  at  this 
time,  in  the  pre'S^^it  circumstances  of  most  Christians. 
And  the  first  thing  which  1  would  observe  to  this  end 
is,  the  present  importunity  of  the  world  to  impose 
itself  on  the  minds  of  men,  and  the  various  ways  of  in- 
sinuation, whereby  it  possesseth  and  filleth  them.  If 
it  attain  hereto,  if  it  can  fill  the  minds,  the  thoughts 
and  affections  of  men  with  itself,  it  will,  to   some,  for- 


AUTHOR'S   PREFACE.  IX; 

tify  the  soul  against  faith  and  obedience,  and  in  oth- 
ers, weaken  all  grace,  and  endanger  eternal  ruin. 

For  if  we  love  the  world,  the  love  of  the  Father  is 
not  in  us  j  and  when  the  world  fills  our  thoughts,  it 
will  entangle  our  affections.  And  first,  the  present 
state  of  public  affairs  in  it,  with  an  apprehended  con- 
cernment of  private  persons  therein,  continually  ex- 
erciseth  the  thoughts  of  many,  and  is  almost  the  only 
subject  of  their  mutual  converse.  For  the  world  is  at 
present  in  a  mighty  hurry,  and  being  in  many  places 
cast  off  from  all  foundations  of  steadfastness,  it  makes 
the  minds  of  men  giddy  with  its  revolutions,  or  dis- 
orderly in  the  expectations  of  them. 

Thoughts  about  these  things  are  both  allowable  and 
unavoidable,  if  they  take  not  the  mind  out  of  its  own 
power,  by  their  multiplicity,  vehemency,  and  urgency, 
until  it  be  unframed  as  to  spiritual' things,  retaining 
neither  room  nor  time  for  their  entertainment. 

Hence,  men  walk  and  talk,  as  if  the  world  were  all, 
when  comparatively  it  is  nothing. 

And  when  men  come  with  their  warmed  affections 
reeking  with  the  thoughts  of  these  thngs,  to  the  per- 
formance of,  or  attendance  to,  any  spiritual  duty,  it  is 
very  difficult  for  them,  if  not  impossible,  to  stir  up 
any  grace  to  a  due  and  vigorous  exercise.  Unless 
this  plausible  advantage  which  the  world  hath  obtained, 
of  insinuating  itself  and  its  occasions  into  the  minds 
of  men,  so  as  to  fill  them  and  possess  them,  be  watch- 
ed against  and  obviated,  so  far,  at  least,  as  that  it  may 
not  transform  the  mind  into  its  own  image  and  like- 
ness, this  grace  of  being  spiritually  minded,  which  is 
life  and  peace,  cannot  be  attained  nor  kept  to  its  due 
exercise. 

Nor  can  we  be  any  of  us  delivered  from  this  snare 


X  author's  preface. 

at  this  season,  proceeding  from  the  prevalent  abhor- 
rence of  our  affections  to  things  spiritual  and  heaven- 
ly, without  a  watchful  endeavor  to  keep  and  preserve 
our  minds  in  the  constant  contemplation  of  them,  as 
will  appear  in  the  ensuing  discourse. 

Again,  there  are  so  great  and  pregnant  evidences  of 
the  prevalency  of  an  earthly,  worldly  frame  of  spirit, 
in  many  who  make  profession  of  religion,  that  it  is 
high  time  they  were  called  to  a  due  consideration, 
how  unanswerable  they  are  therein,  to  the  power  and 
spirituality  of  that  religion  which  they  do  profess. 
There  is  no  way  whereby  such  a  frame  may  be  evin- 
ced to  prevail  in  many,  yea,  in  the  generality  of  such 
professors,  that  is  not  manifest  to  all.  In  their  hab- 
its, attires,  and  vestments,  in  their  usual  converse  and 
misspence  of  time,  in  their  over  liberal  entertainment  of 
themselves  and  others,  to  the  borders  of  excess,  and 
sundry  other  things  of  a  like  nature  ',  there  is  in  many 
such  a  conformity  to  the  world,  (a  thing  severely  for- 
bidden,) that  it  is  hard  to  make  a  distinction  between 
them.  And  these  things  do  manifest  such  a  predomi- 
nancy of  carnal  affections  in  the  minds  of  men,  as, 
whatever  may  be  pretended  to  the  contrary,  it  is  in- 
consistent with  spiritual  peace.  To  call  men  off  from 
this  evil  frame  of  heart  and  mind,  to  discover  the  sin 
and  danger  of  it,  to  direct  them  to  the  ways  and 
means  whereby  it  may  be  effected,  to  supply  their 
thoughts  and  affections  with  better  objects,  to  discover 
and  press  that  exercise  of  them  which  is  indispensably 
required  of  all  believers,  if  they  desire  life  and  peace, 
is  some  part  of  the  work  of  the  ensuing  discourse.  It 
may  be,  it  will  be  judged  but  a  weak  attempt  as  to  the 
attaining  of  that  end  :  but  it  cannot  be  denied  to  have 
these  two  advantages — first,  that  it  is  seasonable — and 


AUTHOR  S    FREFACE.  XI 

secondly,  that  it  is  sincerely  intended.  And  if  it  have 
this  only  success,  that  it  may  occasion  others,  who 
have  more  ability  and.  opportunity  than  I  have,  to 
bring  in  their  assistance  for  an  opposition  to  the  vehe- 
ment and  importunate  insinuations  of  the  world  in 
these  things,  to  have  an  entertainment  in  the  minds 
of  professors,  this  labor  will  not  be  lost.  But  things 
are  come  to  that  pass  amongst  us,  that  unless  a  more 
than  ordinary  vigorous  exercise  of  the  ministry  of  the 
word,  with  other  means  appointed  to  the  same  end,  be 
engaged  in,  to  recall  professors  to  that  strict  mortifi- 
cation, that  separation  from  the  ways  of  the  world,  that 
heavenly  mindedness,  that  delight  in  the  contemplation 
of  spiritual  things,  which  the  gospel,  and  the  whole 
nature  of  the  Christian  religion  do  require  ;  we  shall 
lose  the  glory  of  our  profession,  and  leave  it  very  un- 
certain what  will  be  our  eternal  condition.  The  same 
may  be  spoken  concerning  love  of  the  world,  as  to 
the  advantages  and  emoluments  which  men  trust  to 
attain  to  themselves  thereby.  This  is  that  which  ren- 
ders men  earthly  minded,  and  most  remote  from  hav- 
ing their  conversations  above.  In  the  pursuit  of  this 
corrupt  affection  do  many  professors  of  religion  grow 
withering,  useless,  sapless  ;  giving  no  evidence  that 
the  love  of  God  abideth  in  them.  On  these  and  many 
other  accounts,  do  many  Christians  evidence  them- 
selves to  be  strangers  to  spiritual  mindedness,  from  a 
life  of  meditation  and  holy  contemplation  on  things 
above :  yet  unless  we  are  found  in  these  things  in 
some  good  measure,  no  grace  will  thrive  or  flourish 
in  us ;  no  duty  will  be  rightly  performed  by  us ;  no 
condition  sanctified  or  improved :  nor  are  we  prepared 
in  a  due  manner,  or  made  meet  for  the  inheritance  of 
the  saints  in  light.     Wherefore,  as  was  said,  to  direct 


atj-thor's  prefack 


and  provoke  men  to  that  v^hi  i.  -     . 

them  a  view  into,  and   a   fore  Le."''"' """  ^'^'"^ 
-Pecally  ,0  snch  who  are  t  '  "'"""'^   ^'"^^  i 

namely,  in  a  very  near  approach  .2  T"    '''"'^"'■'"' 
this  world,,  is  the   desii  and   ,  ^^"'"'■''  °"'  "^ 

•J'^-'ourse,  which  is  recomllT^'   °^  "•«    «n^«ing 
fo'  the  beneiit  of  the  reaZ  '"  *^  ^^^^  "'  God", 


1 


ROMAN'S  Vllt.vi. 
BUT    TO    BE    SPIRITUALLY    MINDED    IS    LIFE    AND    PEACE. 


CH  APTE  R    I. 

The  words  of  the  Text  explained. 

The  expi-ession  in  our  translation  sounds  differently 
rom  that  in  the  original.  To  be  spiritually  minded, 
say  we.  In  the  original  it  is  phronema  tou  pneumatos 
as  that  in  the  former  part  of  the  verse  is  phronema 
tes  sarkos;  which  we  render  to  be  cai^efttliy  minded.' 
In  the  margin  we  read,  the  minding  of  the  flesh  and  the 
minding  of  the  spirit.  And  there  is  great  variety  in  the 
rendering  of  the  words  in  all  translations,  both  ancient 
and  modern.  Prudentia,  Sapientia,  Intelligentia,  Mens, 
Cogitatio,  Discretio,  id  quod  Spiritus  sapit ;  the  Wis- 
dom, the  Understanding,  the  mind,  the  Thought  or 
Contrivance,  the  Discretion  of  the  Spirit,  that  which 
the  spirit  savoreth,  are  used  to  express  it.  All  ourEng- 
ish  translations,  from  Tindal's  the  first  of  them,  have 
constantly  used,  to  be  spiritually  minded.  Neither  do 
I  knowiany  words  whereby  the  emphasis  of  the  original, 
considering  the  design  of  the  apostle  in  the  place,  can  be 
better  expressed.  But  the  meaning  of  the  Holy  Ghost 
in  them  must  be  further  inquired  into. 

In  the  whole  verse  there  are  two  entire  propositions, 

2 


14  OF    SPIRITUAL     MINDENE3S. 

containing  a  double  antithesis,  the  one  in  their  sub- 
jects, the  other  in  their  predicates.  And  this  opposi- 
tion is  the  highest  and  greatest,  that  is,  between  eter- 
nal blessedness,  and  eternal  ruin. 

The  opposite  subjects,  are  the  minding  of  the  flesh, 
and  the  minding  of  the  spirit ;  or  the  being  carnally- 
minded,  and  spiritually  minded.  And  these  two  do 
constitute  two  states  of  mankind,  unto  the  one  of  which 
every  individual  person  in  the  world  doth  belong. 
And  it  is  of  the  highest  concernment  unto  the  souls  of 
men,  to  know  unto  which  of  them  they  appertain. 
As  unto  the  qualities  expressed  by  the  flesh  and  the 
spirit,  there  may  be  a  mixture  of  them  in  the  same  per- 
sons at  the  same  time  ;  there  is  so  in  all  that  are  re- 
generate. For  in  them  the  flesh  lusteth  against  the 
spirit,  and  the  spirit  lusteth  against  the  flesh,  and 
these  are  contrary.  Gal.  v.  17.  Thus  different  con- 
trary actings  in  the  same  subject  constitute  not  distinct 
states.  But  where  either  of  them  is  predominant,  or 
hath  a  prevalent  rule  in  the  soul,  there  it  makes  a  dif- 
ferent state.  This  distinction  of  states,  the  apostle 
expresseth,  v.  9.  'But  ye  are  not  in  the  flesh,  but  in  the 
spirit.'  Some  are  in  the  flesh,  and  cannot  please  God, 
V.  8.  They  are  after  the  flesh  v.  5.  they  walk  after  the 
flesh,  V.  1.  they  live  after  the  flesh  v.  13. — This  is  one 
state.  Others  are  in  the  spirit,  v.  9.  after  the  spirit,  v. 
5.  walk  after  the  spirit,  v.  1.  This  is  the  other  state. 
The  first  sort  are  carnally  minded,  the  other  are  spirit- 
ually minded.  Unto  one  of  these,  doth  every  Jiving 
man  belong  ;  he  is  under  the  ruling  conduct  of  the  flesh, 
or  of  the  spirit ;  there  is  no  middle  state ;  though 
there  are  different  degress  in  each  of  these  as  to  good 
and  evil. 

The    difl!erence  between  these  two  states  is  great, 


OF    SPIRITUAL    MINDEDNESS.  15 

and  the  distance  in  a  manner  infinite,  because  an  eter- 
nity, in  blessedness  or  misery  doth  depend  upon  it. — ■ 
And  this  at  present  is  evidenced  by  the  different  fruits 
and  effects  of  the  principles  and  their  operations,  which 
constitute  these  different  states ;  which  is  expressed 
in  the  opposition  that  is  between  the  predicates  of  the 
proposition  ;  for  the  minding  of  the  flesh  is  death  ;  but 
the  minding  of  the  spirit  is  life  and  peace. 

1.  To  be  carnally  minded  is  death.  Death,  as  it  is 
absolutely  penal,  is  either  spiritual,  or  eternal.  The 
first  of  these  it  is  formally,  the  other  meritoriously. 
It  is  formally  death  spiritual  5  for  they  that  are  car- 
nally minded,  are  dead  in  trespasses  and  sins,  Eph.  ii.  1. 
For  those  who  fulfil  the  desires  of  the  flesh  and  of  the 
mind,  are  by  nature  children  of  wrath,  v.  3.  are 
penally  under  the  power  of  spiritual  death.  They  are 
dead  in  sins  and  the  uncircumcision  of  the  flesh, 
Coll.  ii.  13.' 

And  it  is  death  eternal,  meritoriously.  '  For  if  ye  live 
after  the  flesh  ye  shall  die,  Rom.viii.  13.  as  the  wages 
of  sin  is  death,  chap.  vi.  23. 

The  reason  why  the  apostle  denounces  so  woful  a 
doom,  so  dreadful  a  sentence,  on  the  carnal  mind,  he 
declares  in  the  two  next  verses  :  '  for  the  carnal  mind  is 
enmity  against  God  ;  for  it  is  not  subject  unto  the  law 
of  God,  nor  indeed  can  be  ;  so  then  they  that  are  in  the 
flesh  cannot  please  God.  If  it  be  thus  with  the  carnal 
mind,  it  is  no  wonder  that  to  be  carnally  minded  is 
death  ;  it  is  not  meet  it  should  be  any  thing  else*  That 
which  is  enmity  against  God,  is  under  the  curse  of 
God. 

In  opposition  hereunto  it  is  affirmed,  that  to  be  spirit- 
ually minded,  or  the  minding  of  the  spirit,  is  life  and 
peace.     And  these  are  the  things  which  we  are  particu- 


16  OF    SPIRITUAL    MINDEDNESS. 

larly  to  inquire  into  ;  nannely,  What  is  this  minding  of 
the  spirit ;  and  then,  How  it  is  life  and  peace. 

1.  The  spirit^  in  this  context,  is  evidently  used  in  a 
double  sense,  as  is  usual  where  both  the  Holy  Spirit 
himself,  and  his  work  on  the  souls  of  men,  are  related 
unto — 1.  The  person  of  the  Spirit  of  God  himself,  or 
the  Holy  Ghost,  is  intended  by  it,  v.  9.  If  so  be  that 
the  Spirit  of  God  dwelleth  in  you.  And  so  also  v.  11. 
The  spirit  of  him  that  raised  up  Jesus  from  the  dead. 
He  is  spoken  of  as  the  principal  efficient  cause  of  all 
the  spiritual  mercies  and  benefits  here  and  afterwards 
insisted  on.  2.  It  is  used  for  the  principle  of 
spiritual  life  wrought  in  all  that  are  regenerate  by  the 
Holy  Ghost. — '  For  that  which  is  born  of  the  Spirit  is 
Spirit,'  John  iii.  6. 

It  is  most  probable  that  the  name  spirit  is  here  used 
in  the  latter  sense,  not  for  the  spirit  himself,  but  for 
that  which  is  born  of  the  spirit,  the  principle  of  spirit- 
ual life  in  them  that  are  born  of  God.  For  it  is  in  its 
nature,  actings,  inclinations,  and  operations,  opposed 
unto  the  flesh,  v.  1.  4,  5  ;  but  the  flesh  here  intended 
is  that  inherent  corrupt  principle  of  depraved  nature, 
whence  all  evil  actions  do  proceed,  and  wherewith  the 
actions  of  all  evil  men  are  vitiated.  The  opposition 
between  them  is  the  same  with  that  mentioned  and  de- 
clared by  the  apostle.  Gal.  v.  17,  18,  &c.  Wherefore 
the  spirit  in  this  place  is  the  '  holy  vital  principle 
of  new  obedience  wTOught  in  the  souls  of  believers  by 
the  Holy  Ghost,  enabling  them  to  live  unto  God.' 

2.  Unto  the  spirit  there  is  phronema  ascribed,  which, 
as  we  have  intimated,  is  translated  with  great  variety. 
Phronesis,  is  the  principal  power  and  act  of  the  mind. 
It  is  its  light,  wisdom,  prudence,  knowledge,  understand- 
ing, and  discretion.     It  is  not  so  with  respect   unto 


OF    SPIRITUAL    MINDEDNESS.  17 

speculation,  or  ratiocination  merely ;  which  is  danoia, 
or  sunesis.  But  this  phronesis  is  its  power  as  it  is 
practical,  including  the  habitual  frame  and  inclination  of 
the  affections  also.  It  is  its  faculty  to  conceive  of 
things  with  a  delight  in  them  and  adherence  unto  them 
from  that  suitableness  which  it  finds  in  them,  unto  all 
its  affections.  Hence  we  translate  phonoein  sometimes 
to  think,  that  is,  to  conceive  and  judge,  Rom.  xii.  3. 
Sometimes  to  set  the  affections.  Col.  iii.  3.  to  have 
such  an  apprehension  of  things  as  to  cleave  unto 
them  with  our  affections.  Sometimes  to  mind ;  to 
mind  earthly  things,  Phi.l  iii.  19,  which  includeth  that 
relish  and  savor  which  the  mind  finds  in  the  things  it 
is  fixed  on.  No  where  doth  it  design  a  notional  con- 
ception of  things  onlj'- ;  but  principally  the  engage- 
ment of  the  affections  unto  the  things  which  the  mind 
apprehends. 

Phromema,  the  word  here  used,  expresseththe  actual 
exercise  tes  phronteseos,  of  the  power  of  the  mind 
before  described.  Wherefore  the  minding  of  the  spirit 
is  the  actual  exercise  of  the  mind  as  renewed  by  the 
Holy  Ghost,  as  furnished  with  a  principle  of  spiritual 
life  and  light  in  its  conception  of  spiritual  things,  and 
the  setting  of  its  affection  of  them,  as  finding  that  rel- 
ish and  savor  in  them,  wherewith  it  is  pleased  and  sat- 
isfied. 

And  something  we  must  yet  further  observe,  to  give 
light  unto  this  description  on  the  minding  of  the  Spirit, 
as  it  is  here  spoken  of. 

1.  It  is  not  spoken  of  absolutely  as  unto  what  it  is 
in  itself,  but  with  respect  unto  its  power  and  prevalency 
in  us;  significantly  rendered  to  be  spiritually  minded; 
that  is,  to  have  the  mind  changed  and  renewed  by  a 

principle  of  spiritual  life  and  lisfht,  so  as  to  be  continually 

2# 


18  OF    SPIRITUAL    MINDEDNESS. 

acted  and  influenced  thereby  unto  thoughts  and  medi- 
tations of  spiritual  things,  from  the  affections  cleaving 
unto  them  with  delight  and  satisfaction.  So  on  the 
contrary  it  is  when  men  mind  earthly  things.  From  a 
principle  of  love  unto  them,  arising  from  their  suitable- 
ness unto  their  corrupt  affections,  their  thoughts,  medi- 
tations, and  desires,  are  continually  engaged  about 
them.     Wherefore, 

2.  Three  things  may  be  distinguished  in  the  great 
duty  of  being  spiritually  minded,  under  which  notion 
it  is  here  recommended  unto  us. 

1.  The  actual  exercise  of  the  mind  in  its  thoughts, 
meditations,  and  desires  about  things  spiritual  and  hea- 
venly. So  it  is  expressed  in  the  verse  foregoing.  They 
that  are  after  the  flesh  do  mind  the  things  of  the  flesh  ; 
they  think  on  them,  their  contrivances  about  them, 
and  their  desires  after  them.  But  they  that  are  after 
the  spirit,  the  things  of  the  spirit.  They  mind  them 
by  fixing  their  thoughts  and  meditations  upon  them. 

2.  The  inclination,  disposition,  and  frame  of  the  mind, 
in  all  its  affections,  whereby  it  adheres  and  cleaves  un- 
to spiritual  things.  This  minding  of  the  spirit  resides 
habitually  in  the  affections.  Wherefore  the  phronema 
of  the  spirit,  or  the  mind,  as  renewed  and  acted  by  a 
spiritual  principle  of  light  and  life,  is  the  exercise 
of  its  thoughts,  meditations,  and  desires,  on  spiritual 
things,  proceeding  from  the  love  and  delight  of  its  af- 
fections in  them,  and  enoagrement  unto  them. 

3.  A  complacency  of  mind  from  that  gust,  relish, 
and  savor,  which  il  finds  in  spiritual  things,  from  their 
suitableness  unto  its  constitution,  inclinations,  and 
desires.  There  is  a  salt  in  spiritual  things,  whereby 
they  are  condited  and  made  savory  unto  a  renewed 
mind:  though  to  others  they  areas  the  white  ofanegg. 


OF    SPIRITUAL    MINDEDNESS.  Id 

that  hath  no  taste  or  savor  in  it.  In  this  gust  and  reU 
ish  lies  the  sweetness  and  satisfaction  of  spiritual  life. 
Speculative  notions  about  spiritual  things,  when  they 
are  alone,  are  dry,  sapless,  and  barren.  In  thisg?^^^  we 
taste  by  experience  that  God  is  gracious,  and  that  the 
love  of  Christ  is  better  than  wine,  or  whatever  else 
hath  the  most  grateful  relish  unto  a  sensual  appetite. 
This  is  the  proper  foundation  of  that  joy  which  is  un- 
speakable and  full  of  glory. 

All  these  things  do  concur  in  the  minding  of  the 
spirit,  or  to  constitute  any  person  spiritually  minded. 
And  although  the  foundation  of  the  whole  duty  included 
in  it,  lies  in  the  ajfections^  and  tleir  immediate  adhe- 
rence unto  spiritual  things,  whence  the  thoughts  and 
meditations  of  the  mind  about  them  do  proceed,  yet  I 
shall  treat  of  the  distinct  parts  of  this  duty  in  the 
order  laid  down,  beginning  with  the  exercise  of  our 
thoughts  and  meditations  about  them.  For  they  being 
the  first  genuine  actings  of  the  mind,  according  unto 
the  prevalency  of  affections  in  it,  they  will  make  the 
best  and  most  evident  discovery  of  what  nature  the 
spring  is  from  whence  they  do  arise.  And  I  shall  not 
need  to  speak  distinctly  unto  what  is  mentioned  in  the 
third  place,  concerning  the  cvmplacency  of  the  mind 
in  what  its  affections  are  fixed  on,  for  it  will  fall  in 
with  sundry  other  things  that  are  to  be  spoken  unto. 

But  before  we  do  proceed,  it  is  not  amiss,  as  I  sup- 
pose, to  put  a  remark  upon  those  important  truths, 
which  are  directly  contained  in  the  words  proposed 
as  the  foundation  of  the  present  discourse.     As, 

1.  To  be  spiritually  minded  is  the  great  distinguish- 
ing character  of  true  believers  from  all  unregenerate 
persons.  As  such  as  it  here  asserted  by  the  Apostle. 
All  those  who  are  carnally  minded,  who  are  in  the  flesh, 


20  OF    SPIRITUAL    MINDEDNESS. 

thev  are  unregenerate,  they  are  not  born  of  God,  they 
please  him  not,  nor  can  do  so,  but  must  perish  for 
ever.  But  those  who  are  spiritually  minded,  are  born 
of  God,  do  live  unto  him,  and  shall  come  to  the  en- 
joyment of  him.  Hereon  depends  the  trial  and  de- 
termination   of  v/hat  state  we  do  belong  unto. 

2.  Where  any  are  spiritually  minded,  there,  and  there 
alone,  is  life  and  peace.  What  these  are,  wherein  they 
do  consist,  what  is  their  excellency  and  pre-eminence 
above  all  things  in  this  world,  how  they  are  the  effects 
and  consequents  of  our  being  spiritually  minded,  shall 
be  afterwards  declared. 

There  is  neither  of  these  considerations,  but  is  suffi- 
cient to  demonstrate  of  how  great  concernment  unto  us 
it  is  to  be  spiritually  minded,  and  diligently  to  inquire 
whether  we  are  so  or  not. 

It  will  therefore  be  no  small  advantage  unto  us,  to 
have  our  souls  and  consciences  always  affected  with, 
and  in  due  subjection  unto,  the  power  of  this  truth  j 
namely,  that  to  be  spiritually  minded  is  life  and  peace  : 
whence  it  will  follow,  that  whatever  we  may  think 
otherwise,  if  we  are  not  so,  we  have  neither  of  them, 
neither  life  nor  peace.  It  will,  I  say,  be  of  use  unto  us, 
if  we  are  affected  with  the  power  of  it.  For  many 
greatly  deceive  themselves  in  hearing  the  word.  They 
admit  of  sacred  truths  in  their  understanding,  and  as-" 
sent  unto  them ;  but  take  not  in  the  power  of  them  on 
their  consciences,  nor  strictly  judge  of  their  state  and 
condition  by  them,  which  proves  their  ruin.  For  hereby 
they  seem  to  themselves  to  believe  that,  whereof  in 
truth  they  believe  not  one  syllable  as  they  ought. 
They  hear  it,  they  understand  it  in  the  notion  of 
it,  they  assent  unto  it,  at  least  they  do  not  contradict 
it  J  yea,  they  commend  it  oftentimes,   and  approve  of 


OF   SPIRITUAL   MINDEDNESS.  21 

it ;  but  yet  they  believe  it  not ;  for  if  they  did,  they 
would  judge  themselves  by  it,  and  reckon  it,  that  it 
will  be  with  them  at  the  last  day,  according  as  things 
are  determined  therein. 

Or  such  persons  are,  as  the  apostle  James  declares, 
like  a  man  beholding  his  natural  face  in  a  glass ;  '  for 
he  beholdeth  himself,  and  goeth  his  way,  and  straight- 
way forgetteth  what  manner  of  man  he  was.  Jam.  i. 
23,  24'.'  There  is  a  representation  made  of  them, 
their  state  and  condition  unto  them  in  the  word  they 
behold  it,  and  conclude  that  it  is  even  so  with  them, 
as  the  word  doth  declare.  But  immediately  their 
minds  are  filled  with  other  thoughts,  acted  by  other 
affections,  taken  up  with  other  occasions,  and  they  for- 
get in  a  moment  the  representation  made  of  them- 
selves and  their  condition. — Wherefore  all  that  I  have 
to  offer  on  this  subject  will  be  utterly  lost,  unless  a  firm 
persuasion  hereof  be  fixed  on  our  minds,  unless  we  are 
under  the  power  of  it,  that  to  be  spiritually  minded  is 
life  and  peace ;  so  that  whatever  our  light  and  profes- 
sion be,  our  knowledge  or  our  duty,  without  this  we 
have  indeed  no  real  interest  in  life  and  peace. 

These  things  being  premised,  I  shall  more  practically 
open  the  nature  of  this  duty,  and  what -is  required 
unto  this  frame  of  spirit.  To  be  spiritually  minded 
may  be  considered  either  as  unto  the  nature  and  essence 
of  it,  or  as  unto  its  degrees  y  for  one  may  be  so  more 
than  another,  or  the  same  person  may  be  more  so  at 
one  time  than  another.  In  the  first  way  it  is  opposed 
unto  being  carnally  minded  j  in  the  other,  unto 
being  earthly  minded. 

To  be  carnally  minded  is,  as  the  Apostle  speaks, 
death  ;  it  is  so  every  way  ;  and  they  who  are  so,  are 
dead  in  trespasses  and  sins.     This  is  opposed  unto  be- 


22  OF    SPIRITUAL    MINDEDNESS. 

ing  spiritually  minded  as  unto  its  nature  or  essence. 
Where  a  man,  as  unto  the  substance  and  being  of  the 
grace  and  duty  intended,  is  not  spiritually  minded,  he 
is  carnally  minded ;  that  is,  under  the  power  of  death, 
spiritual,  and  obnoxious  unto  death  eternal.  This  is 
the  principal  foundation  we  proceed  upon  ;  whence  we 
demonstrate  the  indispensable  necessity  of  the  frame 
of  mind  inquired  after. 

There  are  two  ways  wherein  men  are  earthly  minded. 
The  one  is  absolute,  when  the  love  of  earthly  things 
is  wholly  predominant  in  the  mind.  This  is  not  for- 
mally and  properly  to  be  carnally  minded,  which  is  of 
a  larger  extent.  The  one  denomination  is  from  the 
root  and  principle,  namely,  the  flesh  ;  the  other  from 
\S<d  object,  or  the  things  of  the  earth.  The  latter  is  a 
branch  from  the  former,  as  its  root.  To  be  earthly 
minded,  is  an  operation  and  effect  of  the  carnal  mind 
in  one  especial  way  and  instance.  And  it  is  exclusive 
of  life  and  salvation,  as  the  carnal  mind  itself,  Phil.  3. 
19.  1  John  2.  16.  This  therefore  is  opposed  unto  the 
being  of  spiritual  mindedness,  no  less  than  to  be  car- 
nally minded  is.  When  there  is  in  any  love  of  earthly 
things  that  is  predominant,  whence  a  person  may  be 
rightly  denominated  earthly  minded,  he  is  not,  nor 
can  be,  spiritually  minded  at  all ;  he  hath  no  interest 
in  the  frame  of  heart  and  spirit  intended  thereby. 
And  thus  it  is  evidently  with  the  greatest  part  of  them 
who  are  called  Christians  in  the  world,  let  them  pre- 
tend what  they  will  to  the  contrary. 

Again ;  there  is  a  being  earthly  minded,  which  con- 
sists in  an  inordinate  affection  unto  the  things  of  this 
world. — It  is  that  which  is  sinful,  which  ought  to  be 
mortified,  yet  is  it  not  absolutely  inconsistent  with  the 
substance  and  being  of  the  grace  inquired  after.     Some 


OF    SPIRITUAL    MINDEDNESS.  23 

who  are  really  and  truly  spiritually  minded,  may  yet, 
for  a  time  at  least,  be  under  such  an  inordinate  affec- 
tion unto,  and  care  about,  earthly  things,  that  if  not 
absolutely,  yet  comparatively,  as  unto  what  they  ought 
to  be  and  might  be,  they  may  be  justly  said  to  be 
earthly  minded.  They  are  so  in  respect  of  those  de- 
grees in  being  spiritually  minded,  which  they  ought 
to  aim  at,  and  may  attain  unto.  And  where  it  is  thus, 
this  grace  can  never  thrive  or  flourish,  it  can  never  ad- 
vance unto  any  eminent   degree. 

This  is  the  Zoar  of  many  professors ;  that  little  one 
wherein  they  would  be  spared.  Such  an  earthly 
mindedness  as  is  wholly  inconsistent  with  being 
spiritually  minded,  as  unto  the  state  and  condition, 
which  depends  theron,  they  would  avoid.  For  this 
they  know  would  be  absolutely  exclusive  of  life  and 
peace :  they  cannot  but  know  that  such  a  frame  is  as 
inconsistent  with  salvation,  as  living  in  the  vilest  sin 
that  any  man  can  contract  the  guilt  of.  There  are  more 
ways  of  spiritual  and  eternal  death  than  one,  as  well  as 
of  natural.  All  that  die,  have  not  the  plague  ;  and  all 
that  perish  eternally,  are  not  guilty  of  the  same  profli- 
gate sins.  The  covetous  are  excluded  from  the  king- 
dom of  God,  no  less  severely  than  fornicators,  idola- 
ters, adulterers,  and  thieves,'  1  Cor.  6,  9,  10.  But 
there  is  a  degree  in  being  earthly  minded,  which  they 
suppose  their  interest,  advantages,  relations,  and  oc- 
casions of  life,  do  call  for,  which  they  would  be  a  lit- 
tle indulged  in  :  they  may  abide  in  such  a  frame  with- 
out a  disparagement  of  their  profession  ;  and  the  truth, 
is,  they  have  too  many  companions  to  fear  an  especial 
reflection  on  themselves.  The  multitude  of  the  guilty 
takes  away  the  sense  and  shame  of  the  guilt.  But 
besides,  they  hope  that  it  is  not  inconsistent  absolutely 


S^  OF    SPIRITUAL   MINDEDNESS, 

with  being  spiritually  minded  /  only  they  cannot  well 
deny  but  that  it  is  contrary  unto  such  degrees  in  that 
grace,  such  thriving  in  that  duty,  as  is  recommended 
unto  them.  They  think  well  of  others  who  are  spiritu- 
ally minded  in  an  eminent  degree.  At  least  they  do  so 
as  unto  the  thing  itself  m  general ;  for  when  they  come 
unto  particular  instances  of  this  or  that  man,  for  the 
most  part,  they  esteem  what  is  beyond  their  own 
measure  to  be  little  better  than  pretence.  But  in  gen- 
eral, to  be  spiritually  minded  in  an  eminent  degree,  they 
cannot  but  esteem  it  a  thing  excellent  and  desirable. 
But  it  is  for  them  who  are  more  at  leisure  than  they 
are  j  their  circumstances  and  occasions  require  them 
to  satisfy  themselves  with  an  inferior  measure. 

To  obviate  such  pretences,  I  shall  insist  on  nothing 
in  the  declaration  of  this  duty,  and  the  necessity  of  it, 
but  what  is  incumbent  on  all  that  believe,  and  without 
which  they  have  no  grounds  to  assure  their  conscience 
before  God.  And  at  present  in  general  I  shall  say, '  Who- 
ever he  be,  who  doth  not  sincerely  aim  at  the  high- 
est degree  of  being  spiritually  minded,  which  the 
means  he  enjoyeth  would  lead  him  unto,  and  which 
the  light  he  hath  received  doth  call  for ;  who  judgeth 
it  necessary  unto  his  present  advantages,  occasions, 
and  circumstances,  to  rest  in  such  measures  or  degrees 
of  it,  as  he  cannot  but  know  that  they  come  short  of 
what  he  ought  to  aim  at,  and  so  doth  not  endeavor  after 
completeness  in  the  will  of  God  herein,  can  have  no 
satisfaction  in  his  own  mind  j  hath  no  unfailing 
grounds,  whereon  to  believe  that  he  hath  any  thing 
at  all  of  the  reality  of  this  grace  in  him.'  Such  a 
person  possibly  may  have  life  which  accompanies  the 
essence  of  this  grace,  but  he  cannot  have  peace, 
which  follows  on  its  degree   in  a  due  improvement. 


OF   SPIRITUAL   MINDEDNESS.  25 

And  it  is  to  be  feared,  that  far  the  greatest  numher  of 
them  who  satisfy  themselves  in  this  apprehension, 
willingly  neglecting  an  endeavor  after  the  further  de- 
grees of  this  grace,  and  growth  in  this  duty,  which 
their  light  or  convictions,  and  the  means  they  enjoy, 
do  suggest  unto  them,  are  indeed  carnally  minded,  and 
every  way  obnoxious  unto  death. 


CHAPTER   II 


A  particular  account  of  the  nature  of  this  grace  and 
duty  of  being  spiritually  minded.  How  it  is  stated 
in^  and  evidenced  by^  our  thoughts. 

Having  stated  the  general  concernments  of  that  frame 
of  mind  which  is  here  recommended  unto  us,  we  may 
proceed  to  inquire  more  particularly  into  the  nature 
of  it,  according  unto  the  description  before  given,  in 
distinct  propositions.  And  we  shall  carry  on  both 
these  intentions  together ;  first,  to  show  what  it  is^ 
and  wherein  it  doth  consist ;  and  then  how  it  doth  evi- 
dence itself,  so  as  that  we  may  frame  a  right  judgment 
whether  it  be  in  us  or  not.  And  we  shall  have  no 
regard  unto  them  who  either  neglect  or  despise  these 
things,  on  any  pretence  whatever.  For  this  is  the 
word  according  unto  which  we  shall  all  shortly  be 
judged :  To  be  carnally  minded  is  death  5  but  to  be 
spiritually  minded,  is  life  and  peace. 

Thoughts  and  meditations,  as  proceeding  from 
spiritual  affections,  are  the  first  things  wherein  this 
spiritual  mindedncss  doth  consist,  and  whereby  it  doth 
evidence  itself.  Our  thoughts  are  like  the  blossoms 
on  a  tree  in  the  spring.  You  may  see  a  tree  in  the 
spring  all  covered  with  blossoms,  that  nothing  else  of 
it  appears.      Multitudes  of  them  fall  oflf  and  come  to 

3 


26  OF    SPIRITUAL    BIINDEDNESS. 

nothing.  Oft-times  where  there  are  most  blossoms, 
there  is  least  fruit.  But  yet  there  is  no  fruit,  be  it  of 
what  sort  it  will,  good  or  bad  but  it  comes  in  and  from 
some  of  those  blossoms.  The  mind  of  man  is  cov- 
ered with  thoughts,  as  a  tree  with  blossoms.  Most 
of  them  fall  off,  vanish,  and  come  to  nothing,  end  in 
vanity ;  and  sometimes  where  the  mind  doth  most 
abound  with  them,  there  is  the  least  fruit ;  the  sap  of 
the  mind  is  wasted  and  consumed  in  them.  Howbeit 
there  is  no  fruit  which  actually  we  bring  forth,  be  it 
good  or  bad,  but  it  proceeds  from  some  of  these 
thoughts* — Wherefore  ordinarily  these  give  the  best 
and  surest  measure  of  the  frame  of  men's  minds. 
'As  a  man  thinketh  in  his  heart,  so  is  he,'  Prov.  xxiii. 
7.  In  case  of  strong  or  violent  temptations,  the  real 
frame  of  a  man^s  heart  is  not  to  be  judged  by  the  mul- 
tiplicity of  thoughts  about  any  object.  For  whether 
they  are  from  Satan's  suggestions,  or  from  inward 
darkness,  trouble,  and  horror,  they  will  impose  such 
a  continual  sense  of  themselves  on  the  mind,  as  shall 
eng-age  all  its  thoughts  about  them. — As  when  a  man 
is  in  a  storm  at  sea,  the  current  of  his  thoughts  runs 
quite  another  way,  than  when  he  is  in  safety  about  his 
occasions.  But  ordinarily,  voluntary  thoughts  are  the 
best  measure  and  indication  of  the  frame  of  our  minds. 
As  the  nature  of  the  soil  is  judged  by  the  grass  which 
it  brings  forth:  so  may  the  disposition  of  the  heart  by 
the  predominancy  of  voluntary  thoughts.  They  are 
the  original  acting  of  the  soul  j  the  way  whereby  the 
heart  puts  forth  and  empties  the  treasure  that  is  in  it ; 
the  waters  that  first  rise  and  flow  from  that  fountain. 
Every  man's  heart  is  his  treasury ;  and  the  treasure 
that  is  in  it,  is  either  good  or  evil  j  as  our  Saviour 
tells  us.       There  is  a  good  and   bad  treasure  of   the 


OF    SPIRITUAL    MINDEDNESS.  27 

heart ;  but  whatever  a  man  hath,  be  it  good  or  evil, 
there  it  is.  This  treasure  is  opening,  emptying,  and 
spending  itself  continually ;  though  it  can  never  be 
exhausted.  For  it  hath  a  fountain  in  nature  or  grace, 
which  no  expense  can  diminish  ;  yea,  it  increaseth  and 
getteth  strength  by  it.  The  more  you  spend  of  the 
treasure  of  your  hearts  in  any  kind,  the  more  will  you 
abound  in  treasure  of  the  same  kind.  Whether  it  be 
good  or  evil,  it  grows  by  expense  and  exercise ;  and 
the  principal  way  whereby  it  puts  forth  itself,  is  by 
the  thoughts  of  the  mind.  If  the  heart  be  evil,  they  are 
for  the  most  part  vain,  filthy,  corrupt,  wicked,  foolish ; 
if  it  be  under  the  power  of  a  principle  of  grace,  and  so 
have  a  good  treasure  in  it,  it  puts  forth  itself  by 
thoughts  suitable  unto  its  nature,  and  complaint  with 
its  inclinations. 

Wherefore,  these  thoughts  give  the  best  ma  sure  of 
the  frame  of  our  minds  and  hearts.  I  mean  such  as 
are  voluntary,  such  as  the  mind  of  its  own  accord  is 
apt  for,  incilines,  and  ordinarily  betakes  itself  unto. 
Men  may  have  a  multitude  of  thoughts  about  the  af- 
fairs of  their  callings  and  the  occasions  of  life,  which 
yet  may  give  no  due  measure  of  the  inward  frame  of 
their  hearts.  So  men  whose  calling  and  work  it  is  to 
study  the  scriptures^  or  the  things  revealed  therein, 
and  to  preach  them  unto  others ;  cannot  but  have 
many  thoughts  about  spiritual  things  ;  and  yet  may  be, 
and  oftentimes  are,  most  remote  from  being  spiritually 
minded.  They  may  be  forced  by  their  work  and  call- 
ing, to  think  of  them  early  and  late,  evening  and  morn- 
ing ;  and  yet  their  minds  be  no  way  rendered  or  pro- 
ved spiritual  thereby.  It  were  well  if  all  of  us  who  are 
preachers,  would  diligently  examine  ourselves  herein. 
So  is  it  with  them  who  oblige  themselves  to  read  the 


28  OF    SPIRITUAL    MINDEDNESS, 

scripture,  it  may  be  so  many  chapters  every  day ;  not 
withstanding  the  diligent  performance  of  their  task, 
they  may  be  most  remote  from  being  spiritually 
minded.  See  Ezek.  33,  31.  But  there  is  a  certain 
track  and  course  of  thoughts,  that  men  ordinarily  betake 
themselves  unto,  when  not  affected  with  present  oc- 
casions. If  these  be  vain,  foolish,  proud,  ambitious 
sensual,  or  filthy ;  such  is  the  mind  and  its  frame.  If 
they  be  holy,  spiritual,  and  heavenly,  such  may  the 
frame  of  the  mind  be  judged  to  be.  But  these  things 
must  be  more  fully  explained. 

It  is  the  great  character  and  description  of  the 
frame  of  men's  minds  in  an  unregenerate  condition,  or 
before  the  renovation  of  their  natures,  that  every  imag- 
ination of  the  thoughts  of  their  hearts  are  only  evil 
coi.tinually.  Gen.  6.  5.  They  are  continually  coining 
figments  and  imaginations  in  their  hearts,  stamping 
them  into  thoughts  that  are  vain,  foolish,  and  wicked. 
All  other  thoughts  in  them  are  occasional;  these  are 
the  natural,  genuine  product  of  their  hearts.  Hence 
the  clearest,  and  sometimes  first,  discovery  of  the  bot- 
tomless evil  treasure  of  filth,  folly,  and  wickedness, 
that  is  in  the  heart  of  man  by  nature,  is  from  the  innu- 
merable multitude  of  evil  imaginations,  which  are  there 
coined  and  thrust  forth  every  day.  So  the  wicked 
are  said  to  be  like  the  troubled  sea  when  it  cannot  rest, 
whose  waters  cast  up  mire  and  dirt,  Isa.  57,  20.  There 
is  a  fulness  of  evil  in  their  hearts,  like  that  of  water 
in  the  sea.  This  fulness  is  troubled,  or  put  into  con^ 
tinual  motion,  by  their  lusts,  and  impetuOus  desires. 
Hence  the  mire  and  dirt  of  evil  thoughts  are  continu- 
ally cast  up  in  them. 
/  It  is  therefore  evident,  that  the  predominancy  of  vol- 
^    Vintary  thoughts,  is  the  best  and  most  sure  indication 


OF    SPIRITUAL    MINDEDNESS.  29 

of  the  inward  frame  and  state  of  the  mind.  For  if  it  be 
so  on  the  one  side  as  unto  the  carnal  mind,  it  is  so  on 
the  other  as  unto  the  spiritual.  Wherefore,  to  be  spirit- 
ually minded  in  the  first  place  is,  to  have  the  course  and 
stream  of  those  thoughts  which  we  ordinarily  retreat 
unto,  we  approve  of  as  suited  unto  our  affections,  to  be 
about  spiritual  things.  Therein  consists  the  minding, 
of  the  spirit. 

But,  because  all  men,  unless  horribly  profligate,  have 
thoughts  about  spiritual  things,  yet  we  know  that  all 
men  are  not  spiritually  minded,  we  must  consider, 
what  is  required  unto  such  thoughts,  to  render  them 
a  certain  indication  of  the  state  of  our  minds.  And 
there  are  these  three  things  required  hereunto. 

1.  That  they  be  natural,  arising  from  ourselves,  and 
not  from  outward  occasions.  The  Psalmist  mentions 
the  inward  thoughts  of  men.  Psal.  49,  11,  and  64<,6. 
But,  whereas  all  thoughts  are  the  inward  acts  of  the 
mind,  it  should  seem  that  this  expression  makes  no  dis- 
tinction of  the  especial  kind  of  thoughts  intended, 
from  those  of  another  sort.  But  the  difference  is  not 
in  the  formal  nature  of  them,  but  in  the  causes,  springs, 
and  occasions.  Inv/ard  thoughts  are  such  as  arise 
merely  and  solely  from  men's  inward  principles,  dispo- 
sitions, and  inclinations,  that  are  not  suggested  or  exci- 
ted by  any  outward  objects.  Such,  in  wicked  men, 
are  those  actings  of  their  lusts,  whereby  they  *  entice 
and  seduce  themselves.  Jam.  1,  14.  Their  lusts  stir 
up  thoughts,  leading  and  encouraging  them  to  make 
provision  for  the  flesh.  These  are  their  inward 
thoughts.  Of  the  same  nature  are  those  thoughts 
which  are  the  minding  of  the  spirit.  They  are  the 
first  natural  egress,  and  genuine  acting  of  the  habitual 
die  position  of  the  mind  and  soul. 


30  OF    SPIRITUAL    MINDEDNESS. 

Thus  in  covetous  men  there  are  two  sorts  of 
thoughts,  whereby  their  covetousness  acts  itself. 
First,  such  as  are  occasioned  by  outward  objects  and 
opportunities.  So  it  was  with  Achan,  Josh.  vii.  21. 
When,  saith  he,  'I  saw  among  the  spoils  a  goodly 
Babylonish  garment,  and  two  hundred  shekels  of  sil- 
ver, and  a  wedge  of  gold,  then  I  coveted  them.  His 
sight  of  them,  with  an  opportunity  of  possessing  him- 
self of  them,  excited  covetous  thoughts  and  desires  in 
him.  So  it  is  -with  others  every  day,  whose  occasions 
call  them  to  converse  with  the  objects  of  iheir  lusts. 
And  some  by  such  objects  may  be  surprised  into 
thoughts,  that  their  minds  are  not  habitually  inclined 
unto.  And  therefore  when  they  are  known,  it  is  our 
duty  to  avoid  them.  But  the  same  sort  of  persons  have 
thoughts  of  this  nature  arising  from  themselves  only, 
their  own  dispositions  and  inclinations,  without  any 
outward  provocations.  '  The  vile  person  will  speak 
villany,  and  his  heart  will  work  iniquity,  Isa.  xxxii.  6.' 
*  And  this  he  doth  as  the  liberal  deviseth  liberal  things,' 
V.  8,  from  his  own  disposition  and  inclination,  he  is 
contriving  in  his  thoughts  how  to  act  according  to 
them.  So  the  unclean  person  hath  two  sorts  of 
thoughts  with  respect  unto  the  satisfaction  of  his  lusts. 
First,  such  as  are  occasioned  in  his  mind  by  the  exter- 
nal objects  of  it.  Hereunto  stage-plays,  revellings, 
dancings,  with  the  society  of  hold  persons,  persons  of 
corrupt  communication,  do  contribute  their  wicked 
service.  For  the  avoidance  of  this  snare.  Job  made  a 
covenant  with  his  eyes,  chap.  xxx.  1.  And  our  Saviour 
gives  that  holy  declaration  of  the  evil  of  it.  Mat.  v.  28. 
But  he  hath  an  habitual  spring  of  these  thoughts  in 
himself  constantly  inclining  and  disposing  him  there, 
unto.     Hence  the  apostle  Peter  tells  us,  that  such  per- 


OF    SPIRITUAL   MINDEDNESS.  31 

sons  have  eyes  full  of  an  adulteress,  that  cannot  cease 
from  sin,  ii.  Eph.  2,  14.  Their  own  affections  make 
them  restless  in  their  thoughts  and  contrivances  about 
sin.  So  is  it  with  them  who  are  given  to  excess  in 
wine  or  strong  drink.  They  have  pleasing  thoughts 
raised  in  them  from  the  object  of  their  lust  represen- 
ted unto  them.  Hence  Solomon  gives  that  advice 
against  the  occasien  of  them.  Prov.  xxiii.  31.  But  it 
is  their  own  habitual  disposition  which  carries  them 
unto  pleasing  thoughts  of  the  satisfaction  of  their  lusts, 
which  he  describes,  v.  34,  35.  So  is  it  in  other  cases. 
The  thoughts  of  this  latter  sort,  are  men's  inward 
thoughts:  and  such  must  these  bo  of  spiritual  things, 
wherever  we  may  be  esteemed  spiritually  minded. 

Psalm  45,  1.  Saith  the  Psalmist,  'My  heart  is  indi- 
ting a  good  matter ;  I  speak  of  the  things  which  I 
have  made  touching  the  King.  He  was  meditating  on 
spiritual  things ;  on  the  things  of  the  person  and  king- 
dom of  Christ.  Hence  his  heart  bubbled  up  (as  it  is 
in  the  original)  a  good  matter.  It  is  an  allusion  taken 
from  a  quick  spring  of  living  waters  j  from  its  own  life 
and  fulness  it  bubbles  up  the  water  that  runs  and  flows 
from  it.  So  is  it  with  these  thoughts,  in  them  that  are 
spiritually  minded.  There  is  a  living  fulness  of  spirit- 
ual things  in  their  mind  and  affections,  that  springeth 
up  into   holy  thoughts  about  them. 

From  hence  doth  our  Saviour  give  us  the  great  de- 
scription of  spiritual  life.  It  is  a  well  of  living  water, 
springing  up  into  everlasting  life.'  John  iv*  12. 
The  spirit,  with  his  graces,  residing  in  the  heart  of  a 
believer,  is  a  well  of  living  water.  Nor  is  it  such  a 
well  as,  content  with  its  own  fulness,  doth  not  of  its 
own  accord,  without  any  instrument  or  pains  in  draw* 
ing,  send  out  its  refreshing  waters,  as  it  is  with  most 


32  OF    SPIRITUAL    MINDEDNESS. 

wells^  though  of  living  water.  For  this  is  spoken  by 
our  Saviour  in  answer  and  opposition  unto  that  objec- 
tion of  the  woman,  upon  this  mention  of  giving  liv- 
ing water,  v.  10.  Sir,  saith  she,  '  thou  hast  nothing 
to  draw  with,  and  the  well  is  deep,  whence  wilt  thou 
have  this  water!'  v.  11.  True,  saith  he,  such  is  the 
nature  of  this  well  and  water — dead  earthly  things. 
They  are  of  no  use,  unless  we  have  instruments, 
lines,  and  buckets,  to  draw  withal.  But  the  living 
water  which  I  shall  give  is  of  another  nature.  It  is 
not  water  to  be  kept  in  a  pit  or  cistern  without  us, 
whence  it  must  be  drawn ;  but  it  is  within  us ;  and 
that  not  dead  and  useless,  but  continually  springing  up 
unto  the  use  and  refreshment  of  them  that  have  it. 
For  so  is  it  with  the  principle  of  the  new  creature,  of 
the  new  nature,  the  spirit  and  his  graces  in  the  hearts 
of  them  that  do  believe.  It  doth  of  itself,  and  from 
itself,  without  any  external  influence  on  it,  incline  and 
dispose  the  whole  soul  unto  spiritual  actings  that  tend 
unto  eternal  life.  Such  are  the  thoughts  of  them  that 
are  spiritually  minded  ;  they  arise  from  the  inward 
principle,  inclination,  and  disposition  of  the  soul,  are 
the  bubblings  of  this  well  of  living  water  ;  they  are 
the  mindings  of  the  spirit. 

So  our  Saviour  describes  them.  Matt.  xii.  35.  A 
good  man  out  of  the  good  treasure  of  the  heart,  bring- 
eth  forth  good  things.  First,  the  man  is  good  j  as  he 
said  before,  make  the  tree  good,  or  the  fruit  cannot  be 
good,  V.  33.  He  is  made  so  by  grace  in  the  change 
and  renovation  of  his  nature  j  for  in  ourselves  we  are 
every  way  evil.  This  good  man  hath  a  treasure  in  his 
heart.  So  all  men  have,  as  the  next  words  are ;  the 
evil  man  out  of  the  evil  treasure  of  the  heart.  A.nd  this 
is  the  great  difference  that  is  between  men  in  tl.is  world 


OF    SPIRITUAL    MINDEDNESS.  33 

Every  man  hath  a  treasure  in  his  heart;  that  is,  a 
prevailing  inexhaustible  principle  of  all  his  actings  and 
operations  :  but  in  some  this  treasure  is  good  ;  in  others 
it  is  evil ;  that  is,  the  prevailing  principle  in  the  heart, 
which  carries  along  with  it  its  dispositions  and  incli» 
nations,  is  in  some  good  and  gracious,  in  others  it  is 
evil.  Out  of  this  good  treasure,  a  good  man  bringeth 
forth  good  things.  The  first  opening  of  it,  the  first 
bringing  of  it  forth,  is  by  these  thoughts.  The 
thoughts  that  arise  out  of  the  heart,  are  of  the  same 
nature  with  the  treasure  that  is  in  it.  If  the  thoughts 
that  naturally  arise  und  spring  up  in  us,  are  for  the 
most  part  vain,  foolish,  sensual,  earthly,  selfish,  such 
is  the  treasure  that  is  in  our  hearts,  and  such  are  we, 
But  where  the  thoughts  that  thus  naturally  proceed 
from  the  treasure  that  is  in  the  heart,  are  spiritual 
and  holy,  it  is  an  argument  that  we  are  spiritually 
minded. 

Where  it  is  not  thus  with  our  thoughts,  they  give  no 
such  evidence  as  that  inquired  after.  Men  may  have 
thoughts  of  spiritual  things,  and  that  many  of  them, 
and  that  frequently,  which  do  not  arise  from  this  prin^ 
ciple,  but  may  be  resolved  into  two  other  causes ; — 1, 
Inward  force  ;  2.  Outward  occasions. 

1.  Inward  force,  as  it  may  be  called.  This  is  by 
convictions.  Convictions  put  a  kind  of  force  upon 
the  mind  ;  or  an  impression,  that  causeth  it  to  act  con- 
trary unto  its  own  habitual  disposition  and  inclination, 
It  is  in  the  nature  of  water  to  descend :  but  apply  an 
instrument  unto  it,  that  shall  make  a  compression  of 
it,  and  force  it  unto  a  vent,  it  will  fly  upwards  vehe- 
mently, as  if  that  were  its  natural  motion ;  but  so 
soon  as  the  force  of  the  impression  ceaseth,  it  returns 
immediately  unto  its  own  proper  tendency,  descending 


34  OF    SPIRITUAL    MINDEDNESS 

towards  its  centre.  So  is  it  with  men's  thoughts  oft- 
times.  They  are  earthly ;  their  natural  course  and  mo 
tion  is  downwards  unto  the  earth,  and  the  things 
thereof  :  t)ut  when  any  efficacious  conviction  presseth 
on  the  mind,  it  forceth  the  egress  of  its  thoughts  up- 
wards towards  heavenly  things ;  it  will  think  much 
and  frequently  of  them,  as  if  that  ^vere  their  proper 
motion  and  course ;  but  so  soon  as  the  power  of  the 
conviction  decays  or  wears  off,  that  the  mind  is  no 
more  sensible  of  its  force  and  impression,  the  thoughts 
of  it  return  again  unto  their  old  course  and  track,  as 
the  water  tends  downwards.  "; 

This  state  and  frame  is  graphically  described,  Psal. 
Ixxviii.    34 — 37.       '  When   he    slew    them,    then   they 
sought    him,   and    they     returned,  and  inquired  early 
after  God.     And  they  remembered  that  God  was  their 
rock,  and  the  high  God  their  Redeemer.    Nevertheless 
they  did  but  flatter  him   with   their  mouths,  and  they 
lied  unto  him  with  their  tongues;  for  their  heart  was 
not  right  with  him,  neither  were  they  steadfast  in  his 
covenant.'     Men  in  troubles,   dangers,   sickness,  fears 
of  death,  or    under    effectual  conviction  of  sin,  from 
the  preaching  of  the  word,  will  endeavor  to  think  and 
meditate  on  spiritual  things  ;  yea,  they  will  be  greatly 
troubled   that  they  cannot  think    of  them  more  than 
they   do,  and  esteem  it  their  folly   that  they  think  of 
any  thing  else.     But   as  freedom  and  deliverance   ap- 
proach, so   these  thoughts  decay  and    disappear ;    the 
mind  will  not  be  compelled  to  give  place  unto   them 
any  more.     The  Prophet  give  the  reason   of  it,    Jer. 
xiii.  23.     '  Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots  1  then  may  ye  also  do  good,  that  are 
accustomed    to    do    evil.'       They   have    had  another 
haunt ;  been  taught  another  cause ;  the  habit  and  in- 


OF    SPIRITUAL    MINDEDNESS.  35 

clination  of  the  mind  lies  another  way ;  and  they  will 
no  longer  tend  towards  spiritual  things,  than  an  im- 
pression is  on  them  from  their  convictions. 

And  it  is  an  argument  of  very  mean  attainments,  of 
a  low  and  weak  degree  in  this  frame  of  heart,  or  in  our 
being  spiritually  minded,  when  our  thoughts  of  spirit- 
ual things  do  rise  or  fall,  according  to  renewed  occa- 
sional convictions.  If  when  we  are  under  rebukes 
from  God  in  our  persons  or  relations,  in  fears  of 
death,  and  the  like,  and  withal,  have  some  renewed 
convictions  of  sin,  in  commission,  or  omission  of  du- 
ties, and  thereon  do  endeavor  to  be  more  spiritually 
minded,  in  the  constant,  exercise  of  our  thoughts  on 
spiritual  things,  which  we  fail  in  ;  and  these  thoughts 
decay,  as  our  convictions  with  the  causes  of  them 
wear  off,  or  are  removed  ;  we  have  attained  a  very 
low  degree  in  this  grace,  if  we  have  any  interest  in 
it  at  all. 

Water  that  ariseth  and  floweth  from  a  living  spring, 
runneth  equally  and  constantly,  unless  it  be  obstructed 
or  diverted  by  some  violent  opposition  j  but  that 
which  is  from  thunder-showeis  runs  furiously  for  a  sea- 
son, but  is  quickly  dried  up.  So  are  those  spirited 
thoughts  which  arise  from  a  prevalent  internal  principle 
of  grace  in  the  heart  ;  they  are  even  and  constant,  un- 
less an  interruption  be  put  upon  them  for  a  season  by 
temptations;  but  those  which  are  excited  by  the 
thunder  of  convictions,  however  their  streams  may  be  , 
filled  for  a  season,  quickly  dry  up,  and  utterly  decay. 

'2.  Such  thoughts  may  arise  in  the  minds  of  men  not 
spiritually  minded,  from  outward  means  and  occasions. 
Such  I  intend  as  are  indeed  useful  5  yea,  appointed 
of  God  for  this  end  among  others,  that  they  may  en- 
generate  and  stir  up  holy  thoughts  and  affections  in  us  5 


36  of    SPIRITUAL    MINDEDNES^. 

but  there  is  a  difference  in  their  use  and  operation. 
In  some,  they  excite  the  inward  principle  of  the  mind 
to  act  in  holy  thoughts,  according  unto  its  own  sancti- 
fied disposition  and  prevalent  affections :  this  is  their 
proper  end  and  use.  In  others  they  occasionally  sug- 
gest such  thoughts  unto  the  minds  of  men,  which 
spring  only  from  the  notions  of  things  proposed  unto 
them.  With  respect  unto  this  end  also,  they  are  of 
singular  use  unto  the  souls  of  men,  howbcit  such 
thoughts  do  not  prove  men  to  be  spiritually  minded; 
Where  you  till  and  manure  your  land,  if  it  brings  forth 
plentiful  crops  of  corn,  it  is  an  evidence  that  soil  itself 
is  good  and  fertile  ;  the  dressing  of  it  only  gives  oc* 
casion  and  advantage  to  put  forth  its  own  fruit-bearing 
virtue:  but  if  in  the  tilling  of  the  land,  you  lay  much 
dung  upon  it,  and  it  brings  forth  here  and  there  an 
handful  where  the  dung  lay,  you  will  say  the  soil  itself 
is  barren ;  it  brings  forth  nothing  of  itself.  These 
means  that  we  shall  treat  of,  are  as  the  tilling  of  a 
fruitful  soily  which  help  it  in  bringing  forth  its  fruitj 
by  exciting  its  own  virtue  and  power.  They  stir  up 
holy  affections  unto  holy  thoughts  and  desires ;  but  in 
others,  whose  hearts  are  barren,  they  only  serve,  as  it 
ivere,  some  of  them  here  and  there,  to  stir  up  spiri- 
tual thoughts,  which  gives  no  evidence  of  a  gracious 
heart  or  spirit. — But  because  this  is  a  matter  of  great 
importance,  it  shall  be  handled  distinctly  by  itself. 


OF    SPIRITUAL    MINDEDNESS.  37 


CHAPTER    III. 

Outward  means  and  occasions  of  thoughts  of  such  spi" 
ritual  things^  which  do  not  prove  men  to  be  spiritual^ 
ly  minded.  Preaching  of  the  word.  Exercise  of 
gifts.  Prayer.  How  we  may  know  whether  our 
thoughts  of  spiritual  thi?igs  in  Prayer,  are  truly  spi" 
ritual  thoughts,  proving  us  to  be  spiritually  minded. 

1.  Such  a  means  is  the  preaching  of  the  word  itself. 
It  is  observed  concerning  many  in  the  Gospel,  that 
they  heard  it  willingly,  received  it  with  joy,  and  did 
many  things  gladly,  upon  the  preaching  of  it;  and  we 
see  the  same  things  exemplified  in  multitudes  every 
day.  But  none  of  these  things  can  be  without  many 
thoughts  in  the  minds  of  such  persons  about  the  spiri- 
tual things  of  the  Word  j  for  they  are  the  effects  of 
such  thoughts,  and  being  wrought  in  the  minds  of  men, 
will  produce  more  of  the  same  nature :  yet  were  they 
all  hypocrites  concerning  whom  these  things  were 
spoken,  and  were  never  spiritually  minded. 

The  cause  of  this  miscarriage  is  given  us  by  our 
Saviour, Matt  .xiii.  20,  21.  'He  that  received  the  seed 
into  stony  places,  the  same  is  he  that  heareththe  word, 
and  anon  receiveth  it  with  joy ;  yet  hath  he  not  root 
in  himself,  but  dureth  for  a  while.'  The  good  thoughts 
they  have,  proceed  not  from  any  principle  in  them- 
selves. Neither  their  affections  nor  their  thoughts  of 
these  things,  have  any  internal  root  whereon  they 
should  grow.  So  is  it  with  many  who  live  under  the 
present  dispensation  of  the  Gospel.  They  have 
thoughts  of  spiritual  things  continually  suggested  unto 
them :  and  they  do  abide  with  them  more  or  less,  ac- 
cording as  they  are  affected :  for  I  speak  not  of  them 

4^ 


38  OF    SPIRITUAL    MINDEDNESS. 

who  are  either  despisers  of  what  they  hear,  or  way- 
side hearers,  who  understand  nothing  of  what  they 
hear,  and  immediately  lose  all  sense  of  it,  and  all 
thoughts  about  it ;  but  1  speak  of  them  who  attend 
with  some  dilligence,  and  receive  the  word  with  some 
joy.  These  insensibly  grow  in  knowledge  and  under- 
standing, and  therefore  cannot  be  without  some 
thoughts  of  spiritual  things:  howbeit  for  the  most 
part,  they  are,  as  was  said,  but  like  unto  waters  that 
run  after  a  shower  of  rain.  They  pour  out  themselves 
as  if  they  proceeded  from  some  strong  living  spring, 
whereas  indeed  they  have  none  at  all.  When  once 
the  waters  of  the  shower  are  spent,  their  channel  is 
dry  ;  there  is  nothing  in  it  but  stones  and  dirt.  When 
the  doctrine  of  the  word  falls  on  such  persons  as 
showers  of  rain,  it  gives  a  course,  sometimes  greater, 
sometimes  less,  unto  their  thoughts  towards  spiritual 
things:  but  they  have  not  a  well  of  water  in  them 
springing  up  into  everlasting  life.  Wherefore  after  a 
while  their  minds  are  dried  up  from  such  thoughts  j 
nothing  remains  in  them  but  earthy  and  that  perhaps 
foul  and  dirty. 

^■ir-  It  must  be  observed,  that  the  best  of  men,  the  most 
holy  and  spiritually  minded,  may  have,  nay,  ought  to 
have,  their  thoughts  of  spiritual  things  excited,  multi- 
plied, and  confirmed  by  the  preaching  of  the  word. 
It  is  one  end  of  its  dispensation,  one  principal  use  of 
it  in  them  by  whom  it  is  received.  And  it  hath  this 
effect  two  ways.  1.  As  it  is  the  spiritual  food  of  the 
soul,  whereby  its  principle  of  life  and  grace  is  main- 
tained and  strengthened.  The  more  this  is  done,  the 
more  shall  we  thrive  in  being  spiritually  minded.  2. 
As  it  administereth  occasion  unto  the  exercise  of 
grace.     For  proposing  the  proper  object  of  faith,  love^ 


OF    SPIRITUAL    MINDEDNESS.  39 

fear,   trust,  reverence  unto  the  soul,  it  draws  forth  all 
those  graces  into  exercise.     Wherefore,  ahhough  the 
vigorous  actings  of  spiritual  thoughts   be  occasional 
from  the  word,  be  more  under  and  after  the  preaching 
of  it,  than  at  other  times,  it  is  no  more  but  what  ari- 
seth  from  the  nature   and  use   of  the  ordinance,  by- 
God's  own  appointment ;  nor  is  it  any  evidence  that 
those  with  whom  it  is  so,   are  not  spiritually  minded ; 
but  on  the  contrary,  that  they  are.     Yet,  where  men 
have  no  other  thoughts  of  this  matter  but  what  are 
occasioned  by  the  outward  dispensation  of  the  word, 
such  thoughts   do  not   prove  them  to  be   spiritually 
minded.     Their  endeavors   in  them  are  like  those  of 
men  in  a  dream.     Under    some    oppression   of  their 
spirits,  their  imagination  fixeth  on  something  or  other, 
that  is  most  earnestly  to  be  desired  or  avoided.     Here- 
in they  seem  to  themselves  to   strive  with  all  their 
might,  to   endeavor  to   go,  run,  or   contend,  but   all  in 
vain  ;  every  thing  fails  them,  and  they  are  not  relieved 
until  they  are  awaked.     So   such  persons,   in  impres- 
sions they  receive  from  the  word,  seem  to  strive  and 
contend  in  their    thoughts  and  resolutions  to  (?omply 
with  what  is  proposed  unto  them ;  but  their  strength 
fails ;    they  find  no   success,  for  want  of  a  principle 
of  spiritual  life ;  and  after   a  time  give  over  their  en- 
deavors,  until  they   are   occasionally  renewed  again. 
Now  the  thoughts  which  in  the  dispensation  of  the 
word  do  proceed  from   an  inward  principle  of  grace 
excited  unto  its  due  exercise,  are  distinguishable  from 
those  which  are  only  occasionally  suggested  unto  the 
mind  by  the  word  outwardly  preached.     For,  1.  They 
are   especial   actings   of  faith  and   love    towards  the 
things  themselves  that  are    preached.     They   belong 
unto  our  receiving  the  truth  in  the  love  thereof.     And 


4.0  OF   SPIRITUAL    MINDEDNESS. 

love  respects  the  goodness  of  the  things  themselves, 
and  not  merely  the  truth  of  the  propositions  wherein 
they  are  expressed.  The  other  thoughts  are  only  the 
sense  of  the  mind,  as  affected  with  light  and  truth, 
without  any  cordial  love  unto  the  things  themselves. 
2.  They  are  accompanied  with  complacency  of  soul, 
arising  from  love,  experience,  more  or  less,  of  the 
power  of  them,  and  their  suitableness  unto  the  new 
nature  or  principle  of  grace  in  them.  For  when  our 
minds  find  that  so  indeed  it  is  in  us,  as  it  is  in  the 
word;  that  this  is  that  which  we  would  be  more  con- 
formable unto ;  it  gives  a  secret  complacency  with 
satisfaction  unto  the  soul.  The  other  thoughts,  which 
are  only  occasional,  have  none  of  these  concomitants 
or  effects,  but  are  dry  and  barren,  unless  it  be  in  a  few 
words  or  transient  discourse.  3.  The  former  are 
means  of  spiritual  growth.  So  some  say  the  natural 
growth  of  vegetables  is  not  by  insensible  motion,  but 
by  gusts  and  sensible  eruptions  of  increase.  There 
are  both  in  spiritual  growth,  and  the  latter  consists 
much  in  those  thoughts  which  the  principle  of  the  new 
nature  is  excited  unto  by  the  word  in  the  latter. 

2.  The  duty  of  prayer  is  another  means  of  the  like 
nature.  One  principal  end  of  it  is  to  excite,  stir  up, 
and  draw  forth,  the  principle  of  grace,  of  faith  and 
love  in  the  heart,  unto  a  due  exercise  in  holy  thoughts 
of  God  and  spiritual  things,  with  affections  suitable 
unto  them.  Those  who  design  not  this  end  in  prayer, 
know  not  at  all  what  it  is  to  pray.  Now  all  sorts  of 
persons  have  frequent  occasion  to  join  with  others  in 
prayer,  and  many  are  under  the  conviction  that  it  is 
their  own  duty  to  pray  every  day,  it  may  be,  in  their 
families  and  otherwise.  And  it  is  hard  to  conceive 
how  men   can  constantly  join  with  others  in  prayer, 


OF    SPIRITUAL   MINDEDNESS.  41 

much  more  how  they  can  pray  themselves,  but  that 
they  must  have  thoughts  of  spiritual  things  every  day; 
howbeit  it  is  possible  that  they  may  have  no  root,  or 
living  spring,  of  them  in  themselves,  but  they  are  only 
occasional  impressions  on  their  minds  from  the  out- 
ward performance  of  the  duty.  I  shall  give  some  in- 
stances of  the  grounds  hereof,  which,  for  many  rea- 
sons require  our  diligent  consideration. 

Spiritual  thoughts  may  be  raised  in  a  person  in  his 
own  duty,  by  the  exercise  of  his  gifts,  when  there  is 
no  acting  of  grace  in  them  at  all ;  for  they  lead  and 
guide  the  mind  unto  such  things  as  are  the  matter  of 
prayer;  that  is,  spiritual  things.  Gifts  are  nothing  but 
a  spiritual  improvement  of  our  natural  faculties  or 
abilities.  And  a  man  cannot  speak  or  utter  any  thing 
but  what  proceeds  from  his  rational  faculties  by  in- 
vention or  memory,  or  both,  managed  in  and  by  his 
thoughts,  unless  he  speak  by  rote,  and  that  which  is 
not  rational.  What  therefore  proceeds  from  a  man's 
rational  faculty,  in  and  by  the  exercise  of  his  gifts, 
that  his  thoughts  must  be  exercised  about. 

A  man  may  read  a  long  prayer  that  expresseth  spiri- 
tual things,  and  yet  never  have  one  spiritual  thought 
arise  in  his  mind  about  them.  For  there  is  no  exer- 
cise of  any  faculty  of  his  mind  required  unto  such 
reading,  but  only  to  attend  unto  the  words  that  are  to 
be  read.  This  I  say  may  be  so  ;  I  do  not  say  that  it 
is  so,  or  that  it  must  be  so.  But,  as  was  said  in  the 
exercise  of  gifts,  it  is  impossible  but  there  must  be  an 
exercise  of  reason,  by  invention,  judgment,  and  mem- 
ory ;  and  consequently,  thoughts  of  spiritual  things. 
Yet  may  they  all  be  merely  occasional,  from  the  pre- 
sent external  performance  of  the  duty,  without  any  liv- 
ing spring  or  exercise   of  grace.     In  such  a  course, 


42  OF    SPIRITUAL   MINDEDNESS. 

may  men  of  tolerable  gifts  continue  all  their  days,  unto 
the  satisfaction  of  themselves  and  others,  deceiving 
both  them  and  their  own  souls. 

This  being  evident  from  the  scripture  and  experience, 
an  inquiry  may  be  made  thereon,  as  unto  our  own  con- 
cernment in  these  things;  especially  of  those  who 
have  received  spiritual  gifts  of  their  own,  and  of  them 
also  in  some  degree,  who  usually  enjoy  the  gifts  of 
others  in  this  duty.  For  it  may  be  asked,  how  we 
shall  know  whether  the  thoughts  which  we  have  of 
spiritual  things  in  and  upon  prayer,  arise  from  gifts 
only,  those  of  our  own  or  other  men's  giving  occasion 
unto  them,  or  are  influenced  from  a  living  principle  and 
spring  of  grace  in  our  hearts  1  A  case  this  is  (how- 
ever by  some  it  may  be  apprehended)  of  great  impor- 
tance, and  which  would  require  much  time  fully  to 
resolve.  For  there  is  nothing  whereby  the  refined 
sort  of  hypocrites  more  deceive  themselves  and  others, 
nothing  whereby  some  men  give  themselves  more 
countenance  in  an  indulgence  unto  their  lusts,  than  by 
this  part  of  the  form  of  godliness,  when  they  deny  the 
power  thereof.  And  besides,  it  is  that  wherein  the 
best  of  believers  ought  to  keep  a  diligent  watch  over 
themselves,  in  every  particular  instance  of  the  per- 
formance of  this  duty.  With  respect  hereunto,  in  an 
especial  manner,  are  they  to  watch  unto  prayer.  If 
they  are  at  any  time  negligent  herein,  they  may  rest 
in  a  bare  exercise  of  gifts,  when  on  ^-.due  examination 
and  trial  they  have  no  evidence  of  the  acting  of  grace 
in  what  they  have  done.  I  shall  therefore,  with  what 
brevity  I  can,  give  a  resolution  unto  this  inqury.  And 
to  this  end  observe, 

1.  It  is  an  ancient  complaint,  that  spiritual  things  are 
filled  with  great  obscurity  and  difficulty;  and  it  is  true. 


OF    SPIRITUAL   MINDEDNESS.  43 

Not  that  there  is  any  such  thing  in  themselves,  for 
they  all  come  forth  from  the  Father  of  lights,  and  are 
full  of  light,  order,  beauty  and  wisdom ;  and  light  and 
order  are  the  only  means  whereby  any  thing  makes  a 
discovery  of  itself.  But  the  ground  of  all  darkness 
and  difficulty  in  these  things  lies  in  ourselves.  We 
can  more  clearly  and  steadily  see  and  behold  the  moon 
and  the  stars,  than  we  can  see  the  sun,  when  it  shines 
in  its  greatest  lustre.  It  is  not  because  there  is  more 
light  in  the  moon  and  stars  than  in  the  sun,  but  because 
the  light  of  the  sun  is  greater  than  our  visive  faculty 
can  directly  bear  and  behold.  So  we  can  more  clearly 
discover  the  truth  and  distinct  nature  of  things  moral, 
and  natural,  than  we  can  of  things  that  are  heavenly 
and  spiritual.  See  John  iii.  14.  Not  that  there  is 
more  substance  or  reality  in  them,  but  because  the 
ability  of  our  understanding  is  more  suited  unto  the 
comprehension  of  them.  The  other  are  above  us. 
We  know  but  in  part,  and  our  minds  are  liable  to  be 
hindered  and  disordered  in  their  apprehension  of  things 
heavenly  and  spiritual,  by  ignorance,  temptations,  and 
prejudices  of  all  sorts.  In  nothing  more  are  men  sub- 
ject unto  mistakes,  than  in  the  application  of  things 
unto  themselves,  and  a  judgment  of  their  interest  in 
them.  Fear,  self-love,  with  the  pre  valency  of  tempta- 
tions and  corruptions,  do  all  engage  their  powers  to 
darken  the  light  of  the  mind,  and  to  pervert  its  judg- 
ment. In  no  case  doth  the  deceitfulness  of  the  heart, 
or  of  sin,  which  is  all  one,  more  act  itself.  Hence 
multitudes  say  peace  to  themselves,  to  whom  God  doth 
not  speak  peace  5  and  some  who  are  children  of  light, 
do  yet  walk  in  darkness.  Hence  is  that  fervent  prayer 
of  the  Apostle,  for  help  in  this  case,  Ephes.  i.  16,  17, 
18,  19.     There  is  also  a  great  similitude  between  tern- 


44'  OF    SPIRITUAL    MIIsDEDNESS. 

porary  faith,  and  that  which  is  saving  and  durable  ;  and 
between  gifts  and  grace,  in  their  operations,  which  is 
that  now  under  consideration.  It  is  acknowledged, 
therefore,  that  without  the  especial  light  and  conduct 
of  the  spirit  of  God,  no  man  can  make  such  a  judg- 
ment of  his  state  and  his  actions,  as  shall  be  a  stable 
foundation  of  giving  glory  to  God,  and  of  obtaining 
peace  unto  his  own  soul :  and  therefore  the  greatest 
part  of  mankind  do  constantly  deceive  themselves  in 
these  things. 

But  ordinarily,  under  this  blessed  conduct  in  the 
search  of  ourselve^and  the  concernments  of  our  dutj?^, 
we  may  come  to  a  satisfaction  whether  they  are  influ- 
enced by  faith,  and  have  grace  exercised  in  them,  es- 
pecially this  duty  of  prayer,  or  whether  it  derive  from 
the  power  of  our  natural  faculties,  raised  by  light  and 
spiritual  gifts  only  j  and  so  whether  our  spiritual 
thoughts  therein  spring  from  a  vital  principle  of  grace, 
or  whether  they  come  from  occasional  impressions  on 
the  mind,  by  the  petformance  of  the  duty  itself. 

If  men  are  willing  to  deceive  themselves,  or  to  hide 
themselves  from  themselves,  to  walk  with  God  at  all 
peradventures,  to  leave  all  things  at  hazard,  to  put  off 
all  trials  unto  that  at  the  last  day,  and  so  never  call 
themselves  to  an  account,  as  to  the  nature  of  their 
duties  in  any  particular  instance;  it  is  no  wonder,  if 
they  neither  do,  nor  can,  make  any  distinction  in  this 
matter ;  as  to  the  true  nature  of  their  thoughts  in  spiri- 
tual duties.     Two  things  are  required  hereunto. 

1..  That  we  impartially  and  severally  examine  and 
try  the  frames  and  actings  of  our,,  minds  in  holy  duties, 
by  the  word  of  truth ;  and  thereon  not  be  afraid  to 
speak  that  plainly  to  our  souls,  which  the  word 
speaks  unto  us.     This  diligent  search  ought  to  respect 


OF   SPIRITUAL   MINDEDNESS.  45 

our  principles,  aims,  ends,  actings,  with  the  whole  de- 
portment of  our  souls  in  every  duty.     See  2  Cor.  13, 
5.     If  a  man  receiveth  much  money,  and  look  only  on 
the  outward  form  and  superscription,  when  he  suppo- 
seth  that  he  hath  great  store  of  current  coin  m  gold 
and  silver,  he  may  have  only  heaps  of  lead  or  copper 
by  him.      But  he  that  trades  in  it,  as  the  comfort  and 
support   of  his  natural  life  and  condition,  he  will  try 
what  he  receives,  both  by  the  balance  and  the  touch- 
stone, as  the  occasion  requires,  especially  if  it  be  in  a 
time  when  much  adulterated  coin   is   passing  in  the 
world.     And  if  a  man  reckons  on  his  duties   by  tale 
and  number,  he  may  be  utterly  deceived,  and  be  spiri- 
tually poor  and  a  bankrupt,  when  he  esteems  himself 
rich,  increased  in  goods,  and  wanting  nothing. — Some 
duties   may    appearingly   hold  in   the  balance   as   to 
weight,,  which  will  not  hold  it  at  the  touch-stone,  as  to 
worth.     Both  means  are  to  be  used,  if  we  would  not 
be  mistaken  in  our  accounts.     Thus  God  himself,  in 
the  midst  of  a  multitude  of  duties,  calls  the  people  to 
try  and  examine  themselves,  whether  Or  not  they  are 
such  as  have  faith  and  grace  in  them,  and  so  like  to 
have  acceptance  with  him.     Isa.  Iviii.  2 — 5. 

2.  We  must  add  unto  our  own  diligent  inquiry,  fer- 
vent prayers  unto  God,  that  he  would  search  and  try 
us,  as  to  our  sincerity,  and  discover  unto  us  the  true 
frame  of  our  hearts.  .  Hereof  we  have  an  express  ex- 
ample. Psalm  cxxxix.  23,  2i.  '  Search  me,  O  God,  and 
know  my  heart ;  try  me,  and  know  my  thoughts  ;  and 
see  if  there  be  any  wicked  way  in  me,  and  lead  me  in 
the  way  everlasting.'  This  is  the  only  way  whereby 
we  may  have  the  spirit  of  God  witnessing  unto  our  sin- 
cerity, with  our  own  spirits.  There  is  need  of  calling 
in  divine  assistance  in  this  matter,  both  from  the  im- 


46  OF    SPIRITUAL    MINDEDNESS. 

portance  of  it,  and  from  its  difficulty;  God  alone 
knowing  fully  and  perfectly  what  is  the  hearts  of  men. 

I  no  way  doubt,  but  that  in  the  impartial  use  of 
these  means,  a  man  may  come  to  assured  satisfaction 
in  his  own  mind,  such  as  wherein  he  shall  not  be  de- 
ceived, whether  he  doth  animate  and  quicken  his 
thoughts  of  spiritual  things  in  duties,  with  inward  vital 
grace,  or  whether  they  are  impressions  on  his  mind, 
by  the  occasion  of  the  duty. 

A  duty  this  is  of  great  importance  and  necessity, 
now  hypocrisy  hath  made  so  great  an  inroad  on  pro- 
fession, and  gifts  have  deflowered  grace  in  its  principal 
operations.  No  persons  are  in  greater  danger  of  walk- 
ins:  at  hazard  with  God,  than  those  who  live  in  the  ex- 
ercise  of  spiritual  gifts  in  duties,  unto  their  own  satis- 
faction and  others.  For  they  may  countenance  them- 
selves with  an  appearance  of  every  thing  that  should 
be  in  them  in  reality  and  power,  when  there  is  nothing 
of  it  in  them.  And  so  it  hath  fallen  out.  We  have 
seen  many  earnest  in  the  exercise  of  this  gift,  who 
have  turned  vile  and  debauched  apostates.  Some  have 
been  known  to  live  in  sin,  and  an  indulgence  of  their 
lusts,  and  yet  to  abide  constant  in  their  duties,  Isa.  i. 
15.  And  we  may  hear  prayers  sometimes  that  openly 
discover  themselves  unto  spiritual  sense,  to  be  the  la- 
bor of  the  brain,  by  the  help  of  gifts  in  memory  and 
invention,  without  an  evidence  of  any  mixture  of  hu- 
mility, reverence,  or  godly  fear  ;  without  any  acting  of 
faith  and  love.  They  flow  as  wine,  yet  smell  and  taste 
of  the  unsavory  cask  from  whence  they  proceed.  It 
is  necessary,  therefore,  that  we  should  put  ourselves 
on  the  severest  trial,  lest  we  should  be  found  not  to  be 
spiritually  minded  in  spiritual  duties. 

Gifts    are  gracious    vouchsafements   of   Christ,   to 


OF    SPIRITUAL   MINDEDNESS.  47 

make  grace  useful  unto  ourselves  and  others ;  yea,  they 
may  be  made  useful  unto  the  grace  of  others,  who 
have  no  grace  in  themselves.  But  as  unto  our  own 
souls,  they  are  of  no  other  advantage  or  benefit,  but 
to  stir  up  grace  unto  its  proper  exercise ;  and  to  be  a 
vehicle  to  carry  it  on,  in  its  proper  use.  If  we  do  not 
always  regard  this  in  their  exercise,  we  had  better  be 
without  them.  If  instead  hereof,  they  once  begin  to 
impose  themselves  practically  upon  us,  so  as  that  we 
rest  in  spiritual  light,  acting  our  inventions,  memories 
and  judgments  with  a  ready  utterance,  or  such  as  it 
is,  there  is  no  form  of  prayer  can  be  more  prejudicial 
unto  our  souls.  As  wine,  if  taken  moderately  and 
seasonably,  helps  the  stomach  in  digestion,  and  quick- 
ens the  natural  spirits,  enabling  the  powers  of  nature 
unto  their  duty,  is  useful  and  helpful  unto  it ;  but  if  it 
be  taken  in  excess,  it  doth  not  help  nature,  but  oppress 
it,  and  takes  on  itself  to  do  what  nature  should  be 
assisted  unto ;  it  fills  men's  bodies  with  diseases,  as 
well  as  their  souls  with  sin.  So  whilst  spiritual  gifts 
are  used  and  employed  only  to  excite,  aid,  and  assist 
grace  in  its  operations,  they  are  unutterably  useful : 
but  if  they  put  themselves  in  the  room  thereof,  to  do 
all  that  grace  should  do ;  they  are  hurtful  and  perni- 
cious. We  have  need,  therefore,  to  be  very  diligent 
in  this  inquiry,  whether  our  spiritual  thoughts,  even  in 
our  prayers,  be  not  rather  occasioned  from  the  duty, 
than  springing  from  a  gracious  principle  in  our  hearts, 
or  are  the  actings  of  real  sovereign  grace. 

2.  Where  thoughts  of  spiritual  things  in  prayer  are 
occasional  only,  in  the  way  before  described,  such 
prayers  will  not  be  a  means  of  spiritual  growth  to  the 
soul.  They  will  not  make  the  soul  humble,  holy, 
watchful,  and  diligent  in  universal  obedience.     Grace 


48  OF    SPIRITUAL    BIINDEDNESS. 

will  not  thrive  under  the  greatest  constancy  in  such 
duties.  It  is  an  astonishing  thing  to  see  how,  under 
frequency  of  prayer,  and  a  seeming  fervency  therein, 
many  of  us  are  at  a  stand  as  to  visible  thriving  in  the 
fruits  of  grace  5  and  it  is  to  be  feared,  without  any 
increase  of  strength  in  the  root  of  it.  God's  hand  is 
not  shortened  that  he  cannot  save,  nor  his  ear  deaf- 
ened that  he  cannot  hear.  He  is  the  same  as  in  the 
days  of  old,  when  our  fathers  cried  unto  him  and  were 
delivered,  when  they  trusted  in  him,  and  were  not 
confounded.  Jesus  Christ  is  the  same  yesterday,  and 
to  day,  and  forever ;  prayer  is  the  same  that  it  was 
and  shall  lose  nothing  of  its  prevalency  whilst  this 
world  endureth.  Whence  is  it  then,  that  there  is  so 
much  prayer  amongst  us,  and  so  little  success  1  I 
speak  not  Avith  respect  to  the  outward  dispensation  of  di- 
vine providence  in  afflictions  or  persecutions,  wherein 
God  always  acts  in  a  way  of  sovereignty,  and  oft- 
times  gives  the  most  useful  answer  unto  our  prayers 
by  denying  our  requests:  I  intend  that  only  whereof 
the  Psalmist  giveth  us  his  experience,  Psalm,  cxxxviii. 
3.  *  In  the  day  when  I  cried,  thou  answeredst  me, 
and  strengthenedst  me  with  strength  in  my  soul.' 
Where  prayers  are  effectual,  they  will  bring  in  spiritu- 
al strength.  But  the  prayers  of  many  seem  to  be  very 
spiritual,  and  to  express  all  conceivable  supplies  of 
grace  ;  and  they  are  persisted  in  with  constancy  j  and 
God  forbid  we  should  judge  them  to  be  hypocritical 
and  wholly  insincere.  Yet  is  there  a  defect  some- 
where, which  should  be  inquired  after :  for  they  are 
not  so  answered,  as  that  they  who  pray  them,  are 
strengthened  with  strength  in  their  souls :  there  is 
not  that  spiritual  thriving,  that  growth  in  grace,  which 
might  be  expected  to  accompany  such  supplications. 


OF    SPIRITUAL   MINDEDNESS.  4«^ 

I  know  that  a  man  may  pray  often,  pray  sincerely 
and  frequentljr  for  an  especial  mercy,  grace,  or  delive- 
rance from  a  particular  temptation,*  and  yet  no  spiri- 
tual suppl}'-  of  strength  unto  his  own  experience  come 
in  thereby.  So  Paul  prayed  thrice  for  the  removal  of 
his  temptation,  and  yet  had  the  exercise  of  it  contin- 
ued. In  such  a  case  there  may  be  no  defect  in  prayer, 
and  yet  the  grace  in  particular  aimed  at  not  be  attained. 
For  God  hath  other  holy  ends  to  accomplish  hereby 
on  the  soul.  But  how  persons  should  continue  in 
prayer,  in  general,  according  to  the  mind  of  God,  so 
far  as  can  be  outwardly  discovered,  and  yet  thrive  not 
at  all,  as  unto  spiritual  strength  in  their  souls,  is  hard 
to  be  understood. 

"  And  which  is  yet  more  astonishing,  men  abide  in  the 
duty  of  prayer,  and  that  in  constancy,  in  their  families, 
and  otherwise,  and  yet  live  in  known  sins.  Whatever 
spiritual  thoughts  such  men  have,  in  and  by  their  pray- 
ers, they  are  not  spiritually  minded.  Shall  we  now 
say,  that  all  such  persons  are  gross  hypocrites ;  such 
as  know  they  do  but  mock  God  and  man  ;  know  that 
they  have  not  desires  nor  aims  after  the  things  which 
they  mention  in  their  own  prayers  ;  but  do  these  things 
either  for  some  corrupt  end,  or  at  best  to  satisfy  their 
convictions  1  Could  we  thus  resolve,  the  whole  diffi- 
culty of  the  case  were  taken  off.  '  For  such  double 
minded  men  have  no  reason  to  think  that  they  shall  re- 
ceive any  thing  of  the  Lord,'  as  James  speaks,  chap.  i. 
7.  Indeed,  they  do  not.  They  never  act  faith  re- 
ference unto  their  own  prayers.  But  it  is  not  so  with 
all  of  this  sort ;  some  judge  themselves  sincere,  and  in 
good  earnest  in  their  prayers,  not  without  some  hopes 
and  expectations  of  success.     I  will  not  say  of  all  such 

persons,  that  they  are  among  the  number  of  them  con- 

5 


50  OF    SPIRITUAL    MINDEDNESS. 

cerning  whom  the  wisdom  of  God  says,  '  Because  1 
called  unto  them,  and  they  refused;  they  shall  call  on 
me,  but  I  will  not  answer  ;  they  shall  seek  me  early, 
and  shall  not  find  me,'  Prov.  i.  18 — 21.  And  although 
we  may  say  unto  such  persons  in  general,  either  leave 
your  sinning,  or  leave  your  praying,  from  Psalm  1.  16^ 
17,  and  that  with  respect  unto  present  scandal,  and  cer- 
tain miscarriage  in  the  end,  if  both  be  continued  in ; 
yet  in  particular  I  would  not  advise  any  such  person  to 
leave  off  his  praying,  until  he  had  left  his  sin.  This 
were  to  advise  a  sick  man  to  use  no  remedies  until  he 
were  well  cured".  Who  knows  but  that  the  Holy  Spirit, 
who  works  when  and  how  he  pleaseth,  may  take  a  time 
to  animate  these  lifeless  prayers,  and  make  them  a 
means  of  deliverance  from  the  power  of  this  sin.  In 
the  mean  time,  the  fault  and  guilt  is  wholly  their  own, 
who  have  effected  a  consistency  between  a  way  of  sin- 
ning and  a  course  in  praying;  and  it  ariseth  from 
hence,  that  they  have  never  labored  to  fill  up  their 
requests  with  grace.  What  there  hath  been  of  earn- 
estness or  diligence  in  them,  hath  been  from  a  force 
put  upon  them  by  their  convictions  and  fears.  For  no 
man  was  ever  absolutely  prevailed  on  by  sin,  who 
prayed  for  deliverance,  according  to  the  mind  of  God. 
Every  praying  man  that  perisheth,  was  an  hypocrite. 
The  faithfulness  of  God  in  his  promises  will  not  allow 
us  to  judge  otherwise.  Wherefore  the  thoughts  that 
such  persons  have  of  spiritual  things,  even  in  their 
duties,  do  not  arise  from  within,  nor  are  a  natural 
emanation  of  the  frames  of  their  hearts  and  affections. 
3.  Earnestness  and  apparent  fervency  in  prayer,  as 
to  the  outward  delivery  of  the  words  of  it,  yea,  though 
the  mind  be  so  affected  as  to  contribute  much  there- 
unto, will  not  of  themselves  prove,  that  the  thoughts 


OF    SrmiTUiiL   MINDEDNESS.  51 

of  men  therein  do  arise  from  an  internal  spring  of 
grace.  Tiiere  is  a  feryency  of  spirit  in  prayer,  that  is 
one  of  the  best  properties  of  it,  being  an  earnest 
acting  of  love,  faith,  and  desire :  But  there  is  a  fer- 
vency wherewith  the  mind  itself  may  be  affected,  that 
may  arise  from  other  causes. 

1.  It  may  do  so  from  the  engagement  of  natural 
affections  unto  the  object  of  their  prayer,  or  the 
things  prayed  for.  Men  may  be  mighty  earnest  and 
intent  in  their  minds,  in  praying  for  a  dear  relation,  or 
for  deliverence  from  imminent  troubles,  or  imminent 
dangers ;  and  yet  all  this  fervour  arise  from  the  vehe- 
ment actings  of  natural  affections  about  the  things 
prayed  for,  excited  in  an  especial  manner  by  the  pre- 
sent duty.  Hence  God  calls  the  earnest  cries  of  some 
for  temporal  things  not  a  crying  unto  him,  but  an 
howling,  Hosea,  vii.  14.  That  is,  the  cry  of  hungry 
ravenous  beasts,  that  would  be  satisfied. 

2.  Sometimes  it  ariseth  from  the  sharpness  of  con- 
victions, which  will  make  men  even  roar  in  their 
prayers  for  disquietment  of  heart.  And  this  may  be, 
where  there  is  no  true  grace  as  yet  received,  nor,  it 
may  be,  ever  will  be  so.  For  the  perplexing  work  of 
conviction  goes  before  real  conversion  ;  and  as  it  pro- 
duceth  many  other  effects  and  changes  in  the  mind, 
so  it  may  do  this  of  great  fervency  in  vocal  prayers, 
especially  if  it  be  accompanied  with  outward  afflictions, 
pains,  or  troubles.     Psalm  Ixxviii,  34,  35. 

3.  Oft-times  the  mind  and  affections  are  very  little 
concerned  in  that  fervor  and  earnestness  which  appear 
in  the  outward  performance  of  the  duty ;  but  in  the 
exercise  of  gifts,  and  through  their  own  utterance, 
men  put  their  natural  affections  into  such  an  agitation 
as  shall   carry  them    out   into  a   great   vehemency  in 


52  OF    SPIRITUAL    MINDEDNESS. 

their  expressions.  It  hath  been  so  with  sundry  per- 
sons who  have  been  discovered  to  be  rotten  hypo- 
crites, and  have  afterwards  turned  cursed  apostates. 
Wherefore  all  these  things  may  be,  where  there  is  no 
gracious  spring,  or  vital  principle,  acting  itself  from 
within  in  spiritual  thoughts. 

Some,  it  may  be,  will  design  an  advantage  by  their 
conceptions,  unto  the  interest  of  profaneness  and 
scofHng  ^  for  if  there  be  these  evils  under  the  exer- 
cise of  the  gift  of  prayer,  both  in  constancy,  and  with 
fervency — if  there  may  be  a  total  want  of  the  exercise 
of  all  true  grace  with  it  and  under  it ;  then  it  may  be, 
all  that  is  pretended  of  this  gift,  and  its  use,  is  but 
hypocrisy  and  talk.  But,  I  say,  1,  It  may  be  as  well 
pretended,  that  because  the  sun  shining  on  a  dunghill 
doth  occasion  offensive  and  noisome  steams  j  there- 
fore all  that  is  pretended  of  its  influence  on  spices 
and  flowers,  causing  them  to  give  out  their  fragrancy, 
is  utterly  false.  No  man  ever  thought  that  spiritual 
gifts  did  change,  or  renew  the  minds  and  natures  of 
men  j  where  they  are  alone,  they  only  help  and  assist 
unto  the  useful  exercise  of  natural  faculties  and 
powers;  and,  th^'refore,  where  the*  heart  is  not  sa- 
vingly renewed,  no  gifts  can  stir  up  a  saving  exercise 
of  faith ;  but,  where  it  is  so,  they  are  a  means  to 
cause  the  savor  of  it  to  flow  forth.  2.  Be  it  so,  that 
there  may  be  some  evils  found  under  the  exercise  of 
the  gift  of  prayer,  what  remedy  for  them  may  be 
proposed  1  Is  it  that  men  should  renounce  their  use 
of  it,  and  betake  themselves  unto  the  reading  of 
prayers  only'?  1.  The  same  may  be  said  of  all  spiri- 
tual gifts  whatever  ;  for  they  arc  all  of  them  liable  to 
abuse.  And  shall  we  reject  all  the  powers  of  the 
world  to  come,  the  whole  complex  of  gospel  gifts,  for 


OF    SPIRITUAL    MINDEDNESS.  53 

the  communication  whereof  the  Lord  Christ  hath 
promised  to  continue  his  spirit  with  his  church  unto 
tlie  end  of  the  world,  because  by  some  they  are 
abused  1  2.  Not  only  the  same,  but  far  greater  evils 
may  be  found  in  and  under  the  reading  of  prayers, 
which  needs  no  further  demonstration  than  what  it 
gives  of  itself  every  day.  3.  It  is  hard  to  under- 
stand, how  any  benefit  at  all  can  accrue  to  any  by 
this  relief,  when  the  advantages  of  the  other  way  are 
evident. 

Wherefore  the  inquiry  remains,  'how  we  may 
know  to  our  own  satisfaction,  that  the  thoughts  we 
have  of  spiritual  things  in  the  duty  of  prayer,  are 
from  an  internal  fountain  of  grace,'  and  so  are  an  evi- 
dence that  we  are  spiritually  minded,  whereunto  all 
these  things  do  tend.  Some  few  things  I  shall  offer 
towards  satisfaction  herein. 

1.  I  take  it  for  granted  on  the  evidence  before 
given,  that  persons  who  have  any  spiritual  light,  and 
will  diligently  examine  and  try  their  own  hearts,  will  be 
able  to  discern  what  real  actings  of  faith,  of  love,  and 
delight  in  God,  there  are  in  their  duties  ;  and  conse- 
quently what  is  the  spring  of  their  spiritual  thoughts. 
In  general  we  are  assured,  that  '  he  that  believeth,  hath 
the  witness  in  himself.'  1  John,  5.  10.  Sincere  faith 
will  be  its  own  evidence  :  and  where  there  are  sincere 
actings  of  faith,  they  will  evidence  themselves,  if  we 
try  all  things  impartially  by  the  word.  But  if  men  do, 
as  for  the  most  part  they  do,  content  themselves  with 
the  performance  of  any  duty,  without  an  examination 
of  their  principles,  frames,  and  actings  of  grace  in 
them,  it  is  no  wonder  if  they  walk  in  all  uncertainty.^ 

2.  When  the  soul  finds  a  sweet  spiritual  compla- 
cency in  and   after  its  duties,  it  is  an  evidence  that 

5* 


54  OF   SPIRITUAL    MINBfiDNESS. 

grace  hath  been  acted  in  its  spiritual  thoughts  and  de- 
sires, Jer.  31.  The  prophet  receiveth  a  long  gracious 
message  from  God,  filled  up  with  excellent  promises 
iand  pathetical  exhortations  to  the  church.  The  whole 
is  as  it  were  summed  up  in  the  close  of  it,  v.  24. 
*For  I  have  satiated  the  weary  soul,  and  I  have  re- 
plenished every  sorrowful  soul.'  Whereon  the  pro- 
phet adds,  *  upon  this  I  awaked,  and  beheld,  and  my 
sleep  was  sweet  unto  me.'  God's  gracious  message 
had  so  composed  his  spirits,  and  freed  his  mind  from 
trouble,  that  he  was  at  quiet  repose  in  himself,  like  a 
man  asleep.  But  after  the  end  of  it,  he  stirs  up  him- 
self to  a  review  and  consideration  of  what  had  been 
spoken  unto  him :  I  awaked  and  beheld,  or  I  stirred 
up  myself,  and  considered  what  had  been  delivered 
unto  me ;  and  saith  he,  my  sleep  was  sweet  unto  me  ; 
I  found  a  gracious  complacency  in,  and  refreshment 
unto  my  soul,  from  what  I  had  heard  and  received. 
So  is  it  oft-times  with  a  soul  that  hath  had  real  commu- 
nion with  God  in  the  duty  of  prayer.  It  finds  itself 
both  in  it,  and  afterwards,  when  it  is  awakened  unto 
the  consideration  of  it  spiritually  refreshed ',  it  is 
sweet  unto  him. 

This  holy  complacency,  this  rest  and  sweet  repose 
of  mind,  is  the  foundation  of  the  delight  of  believers 
in  this  duty.  They  do  not  pray  only  because  it  is 
their  duty  so  to  do,  nor  yet  because  they  stand  in 
need  of  it,  so  as  that  they  cannot  live  without  it,  but 
they  have  delight  in  it ;  and  to  keep  them  from  it,  is 
all  one  as  to  keep  them  from  their  daily  food  and  re- 
freshment. Now  we  can  have  no  delight  in  any  thing 
but  what  we  have  found  some  sweetness,  rest,  and 
complacency  in.  Without  any  such  experience,  we 
may  do  or  use  any  thing,  but  cannot  do  it  with  deh'ght. 


OF    SPIRITUAL    MINDEDNESS.  55 

And  it  ariseth,  1,  from  the  approach  that  is  made  unto 
God  therein.  It  is  in  its  own  nature  an  access  unto 
Cod  on  a  throne  of  grace.  Eph.  ii.  18.  Heb.  x.  19, 
20.  And  when  this  access  is  animated  by  the  actings 
of  grace,  the  soul  hath  a  spiritual  experience  of  a 
nearness  in  that  approach.  Now,  God  is  the  fountain 
and  centre  of  all  spiritual  refreshment,  rest  and  com- 
placency 5  and  in  such  an  access  unto  him,  there  is  a 
refreshing  taste  of  them  communicated  unto  the  soul : 
Psal.  xxxvi.  7 — 9.  'How  excellent  is  thy  loving  kind- 
ness, O  God  !  therefore  the  children  of  men  put  their 
trust  under  the  shadow  of  thy  wings.  They  shall  be 
abundantly  satisfied  with  the  fatness  of  thine  house : 
and  thou  shalt  make  them  drink  of  the  river  of  thy 
pleasures.  For  with  thee  is  the  fountain  of  life :  in. 
thy  light  we  shall  see  light.'  God  is  proposed  in  the 
excellency  of  his  loving  kindness,  which  is  compre- 
hensive of  his  goodness,  grace,  and  mercy.  And  so 
is  he  also  as  the  spring  of  life  and  light,  all  spiri- 
tual powers  and  joys.  Those  that  believe,  are  better 
described  by  their  trust  under  the  shadow  of  his 
wings.  In  his  worship,  the  fatness  of  his  house,  they 
make  their  approaches  unto  him.  And  the  fruit  hereof 
is,  that  he  makes  them  to  drink  of  the  river  of  his 
pleasures,  the  satisfying  refreshing  streams  of  his  grace 
and  goodness  ;  they  approach  unto  him  as  unto  the 
fountain  of  life,  so  as  to  drink  of  that  fountain,  in  re- 
newed communications  of  life  and  grace ;  and  in  the 
light  of  God,  the  light  of  his  countenance,  to  see 
light  in  satisfying  joy.  In  these  things  doth  consist, 
and  from  them  doth  arise,  that  spiritual  complacency 
which  the  souls  of  believers  find  in  their  duties.  2. 
From  the  due  exercise  of  faith,  love,  and  delight,  the 
graces    wherein   the    life    of  the   new  creature   doth 


56  OF    SPIRITUAL    MINDEDNESS. 

principally  consist  There  is  a  suitableness  to  our 
natural  constitution,  and  a  secret  complacency  of  our 
natures,  in  the  proper  actings  of  life  natural,  for  its 
own  preservation  and  increase :  there  is  so  in  our 
spiritual  constitution,  in  the  proper  actings  of  the 
powers  of  our  spiritual  life,  unto  its  preservation  and 
increase.  These  graces,  in  their  due  exercise,  com- 
pose and  refresh  the  mind,  as  those  which  are  perfec- 
tive of  its  state,  which  quell  and  cast  out  whatever 
troubles  it :  thence  a  blessed  satisfaction  and  compla- 
cency befalls  the  soul ;  herein  he  that  believeth  hath 
the  witness  in  himself.  Besides,  faith  and  love  are 
never  really  acted  on  Christ,  but  they  prepare  and 
make  meet  the  soul  to  receive  the  communications  of 
love  and  grace  from  him,  which  it  never  faileth  of, 
although  it  be  not  always  sensible  thereof.  3.  From 
the  testimony  of  conscience,  bearing  witness  to  our 
sincerity,  in  aims,  ends,  and  performances  of  the 
duty.  Hence  a  gracious  repose  of  mind,  and  great 
satisfactoriness,  ensue. 

If  we  have  no  experience  of  these  things,  it  is  evi- 
dent that  we  walk  at  random  in  the  best  of  our  duties  j 
for  they  are  among  the  principal  things  that  we  do,  or 
ought  to  pray  for  j  and  if  we  have  not  experience  of 
the  effects  of  our  prayers  on  our  hearts,  we  neither 
have  advantage  by  them,  nor  give  glory  to  God  in 
them. 

But  yet  here,  as  in  most  other  spiritual  things,  one 
of  the  worst  of  vices  is  ready  to  impose  itself  in  the 
room  and  place  of  the  best  of  our  graces :  and  this  is, 
self-pleasing  in  the  performance  of  the  duty.  This, 
instead  of  a  grace  steeped  in  humility,  as  all  true  grace 
is,  is  a  vile  effect  of  spiritual  pride,  or  the  offering  of 
a  sacrifice  to  our  own  net  and  drag  :  it  is  a  glorying  in 


OF    SPIRITUAL    MINDEDNESS.  57 

the  flesh ;  for  whatever  of  self  any  doth  glory  in,  it  is 
but  flesh.  When  men  have  had  enlargements  in  their 
expressions,  and  especially  when  they  apprehend  that 
others  are  satisfied  or  affected  therewith,  they  are  apt 
to  have  a  secret  self-pleasing  in  what  they  have  done, 
which,  before  they  are  aware,  turns  into  pride,  and  a 
noxious  elation  of  mind.  The  same  may  befall  men  in 
their  most  secret  duties,  performed  outwardly  by  the 
aid  of  spiritual  gifts :  but  this  is  most  remote  from, 
and  contrary  to,  that  spiritual  complacency  in  duty, 
which  we  speak  of,  which  yet  it  will  pretend  to,  until 
it  be  diligently  examined.  The  language  of  this  spiri- 
tual complacency  is,  '  I  will  go  in  the  strength  of  the 
Lord  God ;  I  will  make  mention  of  thy  righteousness, 
even  of  thine  only.'  Ps.  Ixxi.  16.  That  of  spiritual 
pride  is,  God,  I  thank  thee  that  I  have  done  thus  and 
thus,  as  it  was  expressed  by  the  Pharisee.  That  is,  in 
God  alone  ;  this  is  in  self:  that  draws  forth  the  savor 
of  all  graces  ;  this  immediately  covers  and  buries  them 
all,  if  there  be  any  in  the  soul :  that  fills  the  soul  emi- 
nently with  humility  and  self-abasement ;  this  with  a 
lifting  up  of  the  mind  and  proud  self-conceit :  that 
casts  out  all  remembrance  of  what  we  have  done 
ourselves,  retaining  only  a  sense  of  what  we  have  recei- 
ved from  God,  of  the  impressions  of  his  love  and 
grace  ;  this  blots  out  all  remembrance  of  what  we  have 
freely  received  from  God,  and  retains  only  what  we 
have  done  ourselves.  Wherever  it  is,  there  is  no  due 
sense  either  of  the  greatness  or  goodness  of  God. 

Some,  it  may  be,  will  say,  that  if  it  be  so,  they  for 
their  parts,  are  cut  off.  They  have  no  experience  of 
any  such  spiritual  rest  and  complacency  in  God,  in  or 
after  their  prayers  j  at  the  best,  they  begin  them  with 
tears,  and   end  them  in  sorrow  j  and  sometimes  they 


58  OF    SPIRITUAL     MINDENESS. 

know  not  what  is  become  of  them,  but  fear  that  God 
is  not  glorified  by  them,  nor  their  own  souls  bettered. 

I  answer,  1.  There  is  great  spiritual  refreshment  in 
that  godly  sorrow  which  is  at  work  in  our  prayers. — 
Where  the  Holy  Ghost  is  a  spirit  of  grace  and  suppli- 
cation, he  causeth  mourning,  and  in  that  mourning 
there  is  joy.  2.  The  secret  encouragement  which  we 
receive  by  praying,  to  adhere  unto  God  constantly  in 
prayer,  ariseth  from  some  experience  of  this  holy  com- 
placency, though  we  have  not  a  sensible  evidence  of 
it.  3.  Perhaps  some  of  them  who  make  this  complaint, 
if  they  would  awaken  and  consider,  would  find  that 
their  souls,  at  least  sometimes,  had  been  thus  refreshed, 
and  brought  unto  an  holy  rest  in  God.  4.  Then  shall 
you  know  the  Lord,  if  you  follow  on  to  know  him. 
Abide  in  seeking  after  this  complacency,  and  satisfac- 
tion in  God,  and  you  shall  attain  it. 

3.  It  is  a  sure  evidence  that  our  thoughts  of  spiri- 
tual things  in  our  supplications  are  from  an  internal 
spring  of  grace,  and  are  not  merely  occasioned  by  the 
duty  itself,  when  we  find  the  daily  fruit  and  advantage 
of  them  5  especially  in  the  preservation  of  our  souls  in 
an  holy,  humble,  watchful  frame. 

Innumerable  are  the  advantages,  benefits,  and  eifects 
of  prayer,  which  are  commonly  spoken  untoj  growth 
in  grace  and  consolation  is  the  substance  of  them. 
Where  there  is  continuance  in  prayer,  there  will  be 
spiritual  growth  in  some  proportion.  For  men  to  be 
earnest  in  prayer,  and  thriftless  in  grace,  is  a  certain 
indication  of  prevalent  corruptions,  and  want  of  being 
spiritually  minded  in  prayer  itself.  If  a  man  eats  his 
daily  food,  let  him  eat  never  so  much,  or  so  often,  if 
he  be  not  nourished  by  it,  his  body  is  under  the  power 
of  prevalent  distempers  j  and  so  is  his  spirtual  consti- 


OF    SPIRITUAL    MINDEDNESS.  59 

I 

tution,  who  thrivethnot  in  the  use  of  the  food  of  the  new 
creature.  But  that  which  I  fix  upon  with  respect  unto  the 
present  inquiry,  is,  the  frame  that  it  preserves  the  soul 
in  J  it  will  keep  it  humble,  and  upon  a  diligent  watch, 
as  unto  its  dispositions  and  actings.  He  who  prays  as 
he  ought,  Avill  endeavor  to  live  as  he  prays.  This  none 
can  do  who  doth  not  with  diligence  keep  his  heart  unto 
things  he  hath  prayed  about.  To  pray  earnestly  and 
live  carelesslj^,  is  to  proclaim  that  a  man  is  not  spiri- 
tually minded  in  his  prayer.  Hereby  then,  we  shall 
know  what  is  the  spring  of  those  spiritual  thoughts, 
which  our  minds  are  exercised  withal  in  our  supplica- 
tions. If  they  are  influenced  unto  a  constant  daily 
w^atch  for  the  perservation  of  that  frame  of  spirit, 
those  dispositions  and  inclinations  unto  spiritual  things 
which  we  pray  for,  they  are  from  an  internal  spring  of 
grace.  If  there  be  generally  an  unsuitableness  in  our 
minds  unto  what  we  seem  to  contend  for  in  our 
prayers,  the  gift  may  be  in  exercise,  but  the  grace  is 
wanting.  If  a  man  be  every  day  on  the  Exchange, 
and  there  talk  diligently  and  earnestly  about  merchan- 
dise, and  the  affairs  of  trade  ;  but  when  he  comes 
home  thinks  no  more  of  them,  because  indeed  he  hath 
nothing  to  do,  no  interest  in  them,  he  may  be  a  very 
poor  man,  notwithstanding  his  pretences  :  and  he  may 
be  spiritually  very  poor,  who  is  on  occasions  fervent  in 
prayer,  if,  when  he  retires  unto  himself,  he  is  not  care- 
ful and  diligent  about  the  matter  of  it. 

4.  When  spiritual  affections,  and  due  preparation  of 
heart  unto  the  duty,  excite  and  animate  the  gift  of 
prayer,  and  not  the  gift  make  impressions  on  the  affec- 
tions ;  then  are  we  spiritually  minded  therein.  Gifts 
are  servants,  not  rulers,  in  the  mind ;  are  bestowed  on 
us  to  be  serviceable  unto  grace  j  not  to  lead  it,  but  to 


60  OF    SPIRITUAL    MINDEDNESS. 

follow  it,  and  to  be  ready  with  their  assistance  on  its 
exercise ;  for  the  most  part,  where  they  lead  all,  they 
are  all  alone.  This  is  the  natural  order  of  these  things^ 
Grace  habitually  inclineth  and  disposeth  the  heart  unto 
this  duty.  Providence  and  rule  give  the  occasions  for 
its  exercise  ;  sense  of  duty  calls  for  prepartion ;  grace 
coming  into  actual  exercise,  gifts  come  in  with  their 
assistance ;  if  they  lead  all,  all  is  out  of  order.  It  may 
be  otherwise  sometimes :  a  person  indisposed  and  life- 
less, engaging  into  prayer  in  a  way  of  obedience,  upon 
conviction  of  duty,  may,  in  and  by  the  gift,  have  his 
affections  excited,  and  graces  engaged  mito  its  proper 
work.  It  may  be  so,  I  say  ;  but  let  men  take  heed  how 
they  trust  to  this  order  and  method  :  for  where  it  is  so, 
there  may  be  little  or  nothing  of  the  exercise  of  true 
grace  in  all  their  fervor  and  commotion  of  affections ; 
but  when  the  genuine  actings  of  faith,  love,  holy  reve- 
rence, and  gracious  desires,  stir  up  the  gift  unto  its 
exercise,  calling  in  its  assistance  to  the  expression  of 
themselves,  then  are  the  heart  and  mind  in  their  proper 
order. 

5.  It  is  so  when  other  duties  of  religion  are  equally 
reg-arded  and  attended  to  with  prayer  itself.  He,  all 
whose  religion  lies  in  prayer  and  hearing,  hath  none  at 
all.  God  hath  an  equal  respect  to  all  other  duties,  and 
so  must  we  have  also.  So  is  it  expressed  as  to  the 
religion  herein,  because  there  is  none  without  it.  Jam. 
i.  27.  I  shall  not  value  his  prayers  at  all,  be  he  never 
so  earnest  and  frequent  in  them,  who  gives  not  alms 
according  to  his  ability  :  and  this  in  an  especial  manner 
is  required  of  us  who  are  ministers  ,  that  we  be  not 
like  an  hand  set  up  in  cross  ways,  directing  others 
which  way  to  go  but  staying  behind  itself. 

This  digression  about  the  rise  and  spring   of  spiri- 


OF   SPIRITUAL   MINDEDNESS.  61 

tual  thoughts  in  prayer,  I  judged  not  unnecessary,  in 
such  a  time  and  season,  wherein  we  ought  to  be  very 
jealous,  lest  gifts  impose  themselves  in  the  room 
of  grace ;  and  be  careful  that  they  are  employed  only 
to  their  proper  end,  which  is  to  be  serviceable  to  grace 
in  its  exercise,  and  not  otherwise. 

3.  There  is  another  occasion  of  thoughts  of  spiri- 
tual things,  when  they  do  not  spring  from  a  living  prin- 
ciple within,  and  so  are  no  evidence  of  being  spiritually 
minded.  And  this  is  the  discourse  of  others.  They 
that  fear  the  Lord  will  be  speaking  one  to  another,  of 
the  things  wherein  his  glory  is  concerned,  Mai.  iii.  16. 
To  declare  the  righteousness,  the  glory  of  God,  is  the 
delight  of  his  saints.  Psalm,  cxlv.  3 — 8.  '  Great  is 
the  Lord,  and  greatly  to  be  praised,  and  his  greatness 
is  unsearchable.  One  generation  shall  praise  thy  works 
to  another,  and  shall  declare  thy  mighty  works.  I 
will  speak  of  the  glorious  honor  of  thy  majesty,  and 
of  thy  wondrous  works.  And  men  shall  speak  of  the 
might  of  thy  terrible  acts^  and  I  will  declare  thy 
greatness.  They  shall  abundantly  utter  the  memory 
of  thy  great  goodness,  and  shall  sing  of  thy  righteous- 
ness. The  Lord  is  gracious  and  full  of  compassion, 
slow  to  anger,  and  of  great  mercy  ;'  and,  accordingly, 
there  are  some  who  are  ready  on  all  occasions  to  be 
speaking,  or  making  mention,  of  things  divine,  spiri- 
tual, and  holy ;  and  it  is  to  be  wished  that  there  were 
more  of  them.  All  the  flagitious  sins  that  the  world 
is  filled  withal,  are  not  a  greater  evidence  of  the 
degeneracy  of  christian  religion,  than  this  is,  that  it  is 
grown  unusual,  yea,  a  shame  or  scorn,  for  men  to 
speak  together  of  the  things  of  God.  It  was  not  so  when 
religion  was  in  its  primitive  power  and  glory  ;  nor  is 

it  so  with  them  who  really  fear  God,  and  are  sensible 

6 


62  OF   SPIRITUAL   MINDEDNESS. 

of  their  duty.  Some  I  say  there  are,  who  embrace  all 
occasions  of  spiritual  communication.  Those  with 
whom  they  converse,  if  they  are  not  profligate,  if  they 
have  any  spiritual  light,  cannot  but  so  far  comply  with 
what  they  say,  as  to  think  of  the  things  spoken  which 
are  spiritual.  Oft-times  the  track  and  course  of  men's 
thoughts  lie  so  out  of  the  way,  are  so  contrary  unto 
such  things,  that  they  seem  strange  to  them;  they 
give  them  no  entertaiment.  You  do  but  cross  their 
way  with  such  discourses,  whereon  they  stand  still  a 
little,  and  so  pass  on.  Even  the  countenances  of  some 
men  will  change  hereon,  and  they  betake  themselves 
to  an  unsatisfied  silence,  until  they  can  divert  unto 
other  things.  Some  will  make  such  replies  of  empty 
words,  as  shall  evidence  their  hearts  to  be  far  enough 
estranged  from  the  things  proposed  unto  them.  But 
with  others,  such  occasional  discourses  will  make  such 
impressions  on  their  minds,  as  to  stir  up  present 
thoughts  of  spiritual  things.  But  though  frequent 
occasions  hereof  may  be  renewed,  yet  will  such 
thoughts  give  no  evidence  that  any  man  is  spiritually 
minded.  For  they  are  not  genuine,  from  an  internal 
spring  of  grace. 

From  these  causes  it  is,  that  the  thoughts  of  spiri- 
tual things  are  with  many,  as  guests  that  come  into  an 
inn,  and  not  like  children  that  dwell  in  the  house. 
They  enter  occasionally,  and  then  there  is  a  great  stir 
about  them,  to  provide  meet  entertainment  for  them. 
In'a  while  they  are  disposed  of,  and  so  depart,  being 
neither  looked  nor  inquired  after  any  more.  Things 
of  another  nature  are  attended  to ;  new  occasions 
bring  in  new  guests,  for  a  season.  Children  are  owned 
in  the  house,  are  missed  if  they  are  out  of  the  way, 
and  have  their   daily  provision  constantly   made  for 


OF    SPIllITtTAL    MINDEDNESS.  63 

them.  So  is  it  with  these  occasional  thoughts  about 
spiritual  things.  By  one  means  or  other  they  enter 
into  the  mind,  and  there  are  entertained  for  a  season. 
On  a  sudden  they  depart,  and  men  hear  of  them  no 
more.  But  those  that  are  natural  and  genuine,  arising 
from  a  living  spring  of  grace  in  the  heart,  disposing 
the  mind  unto  them,  are  as  the  children  of  the  house  j 
they  are  expected  in  their  places,  and  at  their  seasons. 
If  they  are  missing,  they  are  inquired  after.  The 
heart  calls  itself  to  an  account,  whence  it  is  that  it 
hath  been  so  long  without  them,  and  calls  them  over 
into  its  wonted  converse  with  them. 


CHAPTER    IV. 


hi 


Other  evidences  of  thoughts  about  spiritual  things^ 
arising  from  an  internal  principle  of  grace,  whereby 
they  are  an  evidence  of  our  bei?ig  spiritually  minded. 
The  abounding  of  these  thoughts^  how  far,  and  where- 
in such  an  evidence.  . 

II.  The  second  evidence  that  our  thoughts  of  spiri- 
tual things  proceed  from  an  internal  fountain  of  sancti- 
fied light  and  affections,  or  that  they  are  acts  or 
fruits  of  our  being  spiritually  minded,  is,  that  they 
abound  in  us,  that  our  minds  are  filled  with  them. 
We  may  say  of  them,  as  the  Apostle  doth  of  other 
graces  ]  if  these  things  are  in  you  and  abound,  you 
shall  not  be  barren.  It  is  well  indeed,  when  our  minds 
are  like  the  land  of  Egypt  in  the  years  of  plenty, 
tvhen  it  brought  forth  by  handfuls ;  when  they  flow 
from  the  well  of  living  water  in  us,  with  a  full  stream 
and  current.  But  there  is  a  measure  of  abounding,' 
which  is  necessary  to  evidence  our  being  spiritually 
minded  in  them. 


64?  OF    SPIRITUAL    MINDEDNESS. 

There  is  a  double  effect  ascribed  here  to  this  frame 
of  spirit ;  first  life,  and  then  peace.  The  nature  and 
being  of  this  grace  depends  on  the  former  considera- 
tion of  it,  namely,  its  procedure  from  an  internal 
principle  of  grace,  the  effect  and  consequence  whereof 
is  life.  But  that  it  is  peace  also,  depends  on  the  degree 
and  measure  of  the  actings  of  this  part  of  it  in  our 
spiritual  thoughts  ;  and  this  we  must  consider. 

It  is  the  character  of  all  men  in  the  state  of  de- 
praved nature  and  apostacy  from  God,  '  that  every 
imagination  of  the  thoughts  of  their  hearts,  is  only 
evil  continually,'  Gen.  vi.  5.  All  persons  in  that  con- 
dition are  not  swearers,  blasphemers,  drunkards,  adul- 
terers, idolaters,  or  the  like.  These  are  the  vices  of 
particular  persons,  the  effects  of  particular  constitu- 
tions and  temptations.  But  thus  it  is  with  them,  all 
and  every  one  of  them,  'all  the  imaginations  of  the 
thoughts  of  their  hearts  are  evil,  and  that  continu- 
ally.' Some  as  to  the  matter  of  them,  some  as  unto 
their  end,  all  as  to  their  principle ;  for  out  of  the  evil 
treasure  of  the  heart  can  proceed  nothing  but  what  is 
evil.  That  infinite  multitude  of  open  sins  which  is  in 
the  world,  gives  a  clear  prospect  or  representation  of 
the  nature  and  effects  of  our  apostacy  from  God.  But 
he  that  can  consider  the  numberless  number  of 
thoughts  which  pass  through  the  mind  of  every  indi- 
vidual person  every  day,  all  evil  and  that  continually, 
he  will  have  a  further  comprehension  of  it. 

We  can  therefore  have  no  greater  evidence  of  a 
change  in  us  from  this  state  and  condition,  than  a 
change  wrought  in  the  course  of  our  thoughts.  A 
relinquishment  of  this  or  that  particular  sin,  is  not  an 
evidence  of  a  translation  from  this  state.  For  as  was 
said,    such  particular    sins   proceed    from    particular 


OF    SPIRITUAL    MINDEDNESS.  b& 

lusts  and  temptations,  and  are  not  the  immediate,  uni- 
versal consequence  of  that  depravation  of  nature 
which  is  equal  in  all.  Such  alone  is  the  vanity  and 
wickedness  of  the  thoughts  and  imaginations  of  the 
heart.  A  chano^e  herein  is  a  blessed  evidence  of  a 
change  of  state.  He  who  is  cured  of  a  dropsy,  is  not 
immediately  healthy,  because  he  may  have  the  prevail- 
ing seeds  and  matter  of  other  diseases  in  him,  and 
the  next  day  die  of  a  lethargy :  but  he  who,  from  a 
state  of  sickness,  is  restored  in  the  temperature  of  the 
mass  of  blood  and  the  animal  spirits,  and  all  the  princi- 
ples of  life  and  health,  unto  a  good  crasis  and  tempe- 
rature, his  state  of  body  is  changed.  The  cure  of  a 
particular  sin  may  leave  behind  it  the  seeds  of  eternal 
death,  which  they  may  quickly  effect ;  but  he  who 
hath  obtained  a  change  in  this  character,  which  belongs 
essentially  unto  the  state  of  depraved  nature,  is  spiri- 
tually recovered.  And  the  more  the  stream  of  our 
thoughts  is  turned,  the  more  our  minds  are  filled  with 
those  of  a  contrary  nature,  the  greater  and  more  firm 
is  our  evidence  of  a  translation  out  of  that  depraved 
state  and  condition. 

There  is  nothing  so  unaccountable  as  the  multipli- 
city of  thoughts  of  the  minds  of  men  ;  they  fall  from 
them  like  the  leaves  of  trees,  when  they  are  shaken 
with  the  wind  in  autumn.  To  have  all  these  thoughts, 
all  the  several  figments  of  the  heart,  all  the  con- 
ceptions that  are  framed  and  agitated  in  the  mind,  to 
be  evil  and  that  continually,  what  an  hell  of  horror  and 
confusion  must  it  needs  be  !  A  deliverance  from  this 
loathsome,  hateful  state,  is  more  to  be  valued  than  the 
whole  world.  Without  it  neither  life,  nor  peace,  nor 
immortality,  nor  glory,  can  ever  be  attained. 

The  design  of  conviction  is  to  put   a   stop   to  these 

6* 


66  OF    SHRlTUAL    MINDEDNESg. 

thoughts,  to  take  off  from  their  number,  and  thereby 
to  lessen  their  guilt.  It  deserves  not  the  name  of  con- 
viction of  sin,  which  respects  only  outward  actions, 
and  regards  not  the  inward  actings  of  the  mind.  And 
this  alone  will  for  a  season  make  a  great  change  in 
the  thoughts,  especially  it  will  do  so  when  assisted  by 
superstition,  directing  them  unto  other  objects.  These 
two  in  conjunction  are  the  rise  of  all  that  devotional 
religion  which  is  in  the  papacy.  Conviction  labors  to 
put  some  stop  and  bounds  to  thoughts  absolutely  evil 
and  corrupt ;  and  superstition  suggests  other  objects 
for  them,  which  they  readily  embrace  ,  but  it  is  a  vain 
attempt.  The  minds  and  hearts  of  men  are  continu- 
ally minting  and  coining  new  thoughts  and  imagina^ 
tions;  the  cogitative  faculty  is  always  at  work.  As 
the  streams  of  a  mighty  river  running  into  the  ocean, 
so  are  the  thoughts  of  a  natural  man,  and  through  self 
they  run  into  hell.  It  is  a  fond  thing  to  set  a  dam  be- 
fore such  a  river,  to  curb  its  streams.  For  a  little 
space  there  may  be  a  stop  made,  but  it  will  quickly 
break  down  all  obstacles,  or  overflow  all  its  bounds. 
There  is  no  way  to  divert  its  course,  but  only  by  pro- 
viding other  channels  for  its  waters,  and  turning  them 
thereinto ;  the  mighty  stream  of  the  evil  thoughts  of 
men  will  admit  of  no  bounds  or  dams  to  put  a  stop 
unto  them.  There  are  but  two  ways  of  relief  from 
them  5  the  one,  respecting  their  moral  evil,  the  other 
their  natural  abundance.  The  first,  by  throwing  salt 
into  the  spring,  as  Elisha  cured  the  waters  of  Jericho  ; 
that  is,  to  get  the  heart  and  mind  seasoned  with  grace  j 
for  the  tree  must  be  made  good  before  the  fruit  will  be 
so.  The  other  is,  to  turn  their  streams  into  new 
channels,  putting  new  aims  and  ends  upon  them,  fixing 
them  on  new  objects  j  so  shall  we  abound  in  spiritual 


OP    sriIlITUAL    MINDEDNESS.  67 

thoughts ;  for  abound  in  thoughts   we  shall,  whether 
we  will  or  not. 

To  this  purpose  is  the  advice  of  the  Apostle,  Eph. 
V.  18,  19.     'And  be  not  drunk  with  wine,  wherein  is 
excess,  but  be  filled  with  the  spirit,  speaking  to  your* 
selves    in  Psalms  and    Hymns    and    Spiritual    Songs.' 
When  men  are  drunk  with  wine  unto   an  excess,  they 
make  it  quickly  evident,  what  vain,  foolish,  ridiculous 
imaginations  it   filleth  their    minds  with.     In  opposi- 
tion  hereunto,   the   Apostle    adviseth   believers  to  be 
filled  wath  the  Spirit,  to  labor  for  such  a  participation 
of  him  as  may  fill  their  minds  and  hearts,  as  others 
fill  themselves  with  wine.     To  what  end,   unto  what 
purpose,   should    they  desire   such   a  participation  of 
him,  to  be  so  filled  with  him  %     It   is  unto  this  end, 
namely,  that  he  by  his  grace  may  fill  them  with  holy 
spiritual  thoughts,  as  on  the  contrary,  men  drunk  unto 
an  excess,  are  filled  with  those  that  are  foolishj  vain, 
and  wicked.     So  the  words  of  ver.  19  do  declare,  for 
he  adviseth  us  to  express   our  abounding  thoughts  in 
such  duties  as  will  give  an  especial  vent  to  them. 

Wherefore,  when  we  are  spiritually  minded,  we  shall 
abound  in  spiritual  thoughts,  or  thoughts  of  spiritual 
things.  That  we  have  such  thoughts,  will  not  suffi- 
ciently evidence  that  we  are  so,  unless  we  abound  in 
them.  And  this  leads  us  to  the  principal  inquiry  on 
this  head  ;  namely,  what  measure  we  ought  to  assign 
hereof,  how  we  may  know  when  we  abound  in  spiritual 
thoughts,  so  as  that  they  may  be  an  evidence  of  our 
being  spiritually  minded. 

I  answer  in  general,  among  other  scriptures,  read 
over  Psalm,  cxix.  with  understanding.  Consider 
therein  what  David  expresseth  of  himself,  as  to  his 
constant  delight  in,  and  continual  thoughts  of  the  law 


68  OF    SPIRITUAL    MINDKDNESS. 

of  God,  which  v/as  the  only  means  of  divme  revela- 
tion at  that  season.  Try  yourselves  by  that  pattern  ; 
examine  yourselves  whether  you  can  truly  speak  the 
same  words  with  him  ;  at  least,  if  not  in  the  same  de- 
gree of  zeal,  yet  with  the  same  sincerity  of  grace. 
You  will  say,  that  was  David.  It  is  not  for  us,  it  is 
not  our  duty  to  be  like  him,  at  least  not  to  be  equal 
with  him.  But  as  far  as  I  know,  we  must  be  like  him, 
if  ever  we  intend  to  come  to  the  place  where  he  is.  It 
will  ruin  our  souls,  if,  when  we  read  in  the  scripture  how 
the  saints  of  God  express  their  experience  in  faith, 
love,  delight  in  God  and  constant  meditations  on  him, 
we  grant  that  it  was  so  with  them  ;  that  they  were 
good  and  holy  men,  but  it  is  not  necessary  that  it 
should  be  so  with  us.  These  things  are  not  written  in 
the  scripture  to  show  what  they  were,  but  what  we 
ought  to  be.  All  things  concerning  them  were  written 
for  our  admonition.  1  Cor.  10,  11.  And  if  we  have 
not  the  same  delight  in  God  as  they  had,  the  same 
'spiritual  mindedness  in  thoughts  and  meditations  of 
heavenly  things,  we  can  have  no  evidence  that  we 
please  God  as .  they  did,  or  shall  go  to  that  place 
jwhither  they  are  gone.  Profession  of  the  life  of  God 
passeth  with  many  at  a  very  low  and  easy  rate. 
.Their  thoughts  are  for  the  most  part  vain  and  earthly, 
their  communication  unsavory,  and  sometimes  corrupt, 
their  lives  at  best  uneven  and  uncertain,  as  unto  the 
rule  of  obedience  ;  yet  all  is  well,  all  is  life  and 
peace.  The  holy  men  of  old,  who  obtained  this  testi- 
mony that  they  pleased  God,  did  not  so  walk  before 
him.  They  meditated  continually  in  the  law  ;  thought 
of  God  in  the  night  seasons ;  spake  of  his  ways,  his 
works,  his  praise  ;  their  whole  delight  was  in  him,  and 
in  all  things  they  followed  hard  after  him.     It  is  the 


OF    SnniTUAL    MINDEDNESS.  69 

example  of  David  in  particular,  that  I  have  proposed- 
And  it  is  a  promise  of  the  grace  to  be  administered 
by  the  Gospel,  that  he  who  is  feeble  shall  be  as  David. 
Zech.  xii.  12 — 18.  And  if  we  are  not  so  in  his  being 
spiritually  minded,  it  is  to  be  feared  we  are  not  parta- 
kers of  the  promise.  But  that  we  may  the  better 
judge  of  ourselves  therein,  I  shall  add  some  few  rules 
to  this  direction  by  example. 

1.  Consider,  what  proportion  your  thoughts  of  spiri- 
tual things  bear,  with  those  about  other  things.  Our 
principal  interest  and  concern,  as  we  profess,  lie  in 
things  spiritual,  heavenly  and  eternal.  Is  it  not  then 
a  foolish  thing  to  suppose,  that  our  thoughts  about 
these  things  should  not  hold  some  proportion  with 
those  about  other  things  j  nay,  that  they  should  not 
exceed  them  I  No  man  is  so  vain  in  earthly  things, 
as  to  pretend  that  his  principal  concern  lieth  in  that 
whereof  he  thinks  very  seldom  in  comparison  of  other 
things.  It  is  not  so  with  men,  in  reference  to  their 
families,  their  trades,  their  occasions  of  life.  It  is  a 
truth,  not  only  consecrated  by  the  testimony  of  him 
who  is  truth,  but  evident  also  in  the  light  or  reason,  • 
that  where  our  treasure  is,  there  will  our  hearts  be 
also.  And  the  affections  of  our  hearts  do  act  them- 
selves by  the  thoughts  of  our  minds.  Wherefore,  if 
our  principal  treasure  be  as  we  profess,  in  things  spiri- 
tual and  heavenly,  and  wo  unto  us  if  it  be  not  so  !  on 
them  will  our  affections,  and  consequently  our  desires 
and  thoughts,  be  principally  fixed. 

That  we  may  the  better  examine  ourselves  by  this 
rule,  we  must  consider  of  what  sort  men's  other 
thoughts  are  ;  and  as  unto  our  present  purpose,  they 
may  be  reduced  to  these  heads. 

1.  There  are  such  as  are  exercised  about  their  call- 


70  OF    SPIRITUAL    MINDEDNESS. 

ings  and  lawful  occasions.  These  are  numberless  and 
endless  j  especially  among  a  sort  of  men  who  rise  early 
and  go  to  bed  late,  and  eat  the  bread  of  carefulness, 
or  are  particularly  industrious  and  diligent  in  their 
ways.  These  thoughts  men  approve  themselves  in, 
and  judge  them  their  duty,  as  they  ar6  in  their  proper 
place  and  measure.  But  no  heart  can  conceive  the 
multitude  of  these  thoughts,  which,  partly  in  contri- 
vances, partly  in  converse,  are  engaged  and  spent 
about  these  things.  And  the  more  men  are  immersed 
in  them,  the  more  do  themselves  and  others  esteem 
them  diligent  and  praiseworthy.  And  there  are  some 
who  have  neither  necessity  nor  occasion  to  be  en- 
gaged much  in  the  duties  of  any  especial  calling,  who 
yet  by  their  words  and  actions  declare  themselves  to 
be  confined  almost  in  their  thoughts  to  themselves, 
their  relations,  their  children,  and  their  self  concerns  ; 
which,  though  most  of  them  are  very  impertinent,  yet 
they  justify  themselves  in  them.  All  sorts  may  do  well 
to  examine  what  proportion  their  thoughts  of  spiri- 
tual things  bear  to  those  of  other  things.  I  fear  with 
most,  it  will  be  found  to  be  very  small,  with  many, 
next  to  none  at  all.  What  evidence  then  can  they 
have  that  are  spiritually  minded,  that  their  principal 
interest  lies  in  things  above  1  Perhaps  it  will  be 
asked,  whether  it  be  necessary  that  men  should  think 
as  much  and  as  often  about  things  spiritual  and 
heavenly,  as  they  do  about  the  lawful  affairs  of  their 
callings.  I  say  more,  and  more  often,  if  we  are  what 
we  profess  ourselves  to  be.  Generally,  it  is  the  best 
sort  of  men,  as  to  the  things  of  God  and  man,  who 
are  busied  in  their  callings,  some  of  one  sort,  some  of 
another.  But  even  among  the  best  of  these,  many 
will  continually  spend  the  strength  of  their  minds  and 


OF    SPIRITUAL   BIINDEDNESS.  71 

vigor  of  their  spirits,  about  their  affairs  all  the  day- 
long ;  and,  so  they  can  pray  in  the  morning  and  eve- 
ning, with  some  thoughts  sometimes  of  spiritual 
things,  occasionally  administered,  suppose  they  acquit 
themselves  very  well.  As  if  a  man  should  pretend 
that  his  great  design  is,  to  prepare  himself  for  a 
voyage  to  a  far  country,  where  is  his  patrimony  and 
his  inheritance !  but  all  his  thoughts  and  contrivances 
are  about  some  few  trifles,  which,  if  indeed  he  intend 
his  voyage,  he  must  leave  behind  him ;  and  of  his 
main  design  he  scarce  thinketh  at  all.  We  all  profess 
that  we  are  bound  for  heaven,  immortality,  and  glory  : 
but  is  it  any  evidence  we  really  design  it,  if  all  our 
thoughts  are  consumed  about  the  trifles  of  this  world, 
which  we  must  leave  behind  us,  and  have  only  occa- 
sional thoughts  of  things  above  1  I  shall  elsewhere 
show,  if  God  will,  how  men  may  be  spiritually  minded 
in  their  earthly  affairs.  If  some  relief  may  not  be 
thence  obtained,  I  cannot  tell  what  to  say  or  answer 
for  them,  whose  thoughts  of  spiritual  things  do  not 
hold  proportion  with,  yea,  exceed  them,  which  they 
lay  out  about  their  callings. 

This  whole  rule  is  grounded  on  that  of  our  Saviour, 
Mat.  vi.  31 — 34.  '  Take  no  thought,  saying,  what  shall 
we  eat,  or  what  shall  we  drink  %  or  wherewith  we  shall 
be  clothed  1  But  seek  first  the  kingdom  of  God  and 
his  righteousness,  and  all  these  things  shall  be  added 
unto  you.  Take  therefore  no  thought  for  the  'mor- 
row.' When  we  have  done  all  we  can,  when  we 
have  made  the  best  of  them  w^e  are  able,  all  earthly 
things,  as  unto  our  interest  in  them,  amount  to  no  more, 
but  what  we  eat,  what  we  drink,  and  wherewith  we  are 
clothed.  About  these  things  our  Saviour  forbids  us  to 
take  any  thought,  not  absolutely,  but  with  a  double 


72  OF   SPIRITUAL   MINDEDNESS. 

limitation.  As  first,  that  we  take  no  such  thought 
about  them,  as  should  carry  along  with  it  a  disquiet- 
ment  of  mind,  through  a  distrust  of  the  fatherly  care 
and  providence  of  God.  This  is  the  design  of  the 
context.  Secondly,  no  thought  that  for  constancy  and 
intenseness  of  spirit,  should  be  like  unto  those  which 
we  ought  to  have  about  spiritual  things.  Seek  first  the 
kingdom  of  God  and  his  righteousness.  Let  that  be 
the  chief  and  principal  thing  in  your  thoughts  and 
consciences.  We  may  therefore  conclude,  that  at 
least  they  must  hold  an  exceeding  proportion  with 
them. 

Let  a  man,  industriously  engaged  in  the  way  of  his 
calling,  try  himself  by  this  rule  every  evening.  Let 
him  consider  what  have  been  his  thoughts  about  his 
earthly  occasions,  and  what  about  spiritual  things ;  and 
thereon  ask  of  himself  whether  he  be  spiritually  min- 
ded or  not.  Be  not  deceived ;  as  a  man  thinketh,  so 
is  he.  And  if  we  account  it  a  strange  thing,  that  our 
thoughts  .should  be  more  exercised  about  spiritual 
things,  than  about  the  aflfairs  of  our  callings,  we  must 
not  think  it  strange,  if,  when  we  come  to  the  trial,  we 
cannot  find  that  we  have  either  life  or  peace. 
I  Moreover,  it  is  known,  how  often,  when  we  are  en- 
gaged in  spiritual  duties,  other  thoughts  will  interpose, 
and  impose  themselves  on  our  minds.  Those  which 
are  about  men's  secular  concernments  will  do  so.  The 
world  will  frequently  make  an  inroad  on  the  ways  to 
heaven,  to  disturb  the  passengers  and  wayfaring  men. 
There  is  nothing  more  frequently  complained  of,  by 
such  as  are  awake  unto  their  duty,  and  sensible  of  their 
weakness.  Call  to  mind,  therefore,  how  often,  on  the 
other  hand,  spiritual  thoughts  do  interpose,  and  as  it 
were  impose  themselves  on  your  minds,  whilst  you  are 


OF    SPIRITUAL    MINDEDNESS.  73 

engaged  in  your  earthly  affairs.  Sometimes,  no  doubt, 
with  all  that  are  true  believers  it  is  so.  '  Or  ever  I 
was  aware,  saith  the  spouse,  my  soul  made  me  as  the 
chariots  of  Aminadab.'  Cant.  vi.  12.  Grace  in  her 
own  soul  surprised  her  into  a  ready  willing  frame  for 
spiritual  communion  with  Christ,  when  she  was  intent 
on  other  occasions.  But  if  these  thoughts  of  heavenly 
things  so  arising  in  us,  bear  no  proportion  with  the 
other  sort,  it  is  an  evidence  what  frame  and  principle 
is  predominant  in  us. 

2.  There  are  a  multitude  of  thoughts  in  the  minds  of 
men,  which  are  vain,  useless,  and  altogeher  unprofita- 
ble. These  ordinarily,  through  a  dangerous  mistake, 
are  looked  on  as  not  sinful,  because,  as  it  is  supposed, 
the  matter  of  them  is  not  so  ;  and  therefore  men  rather 
shake  them  off  for  their  folly,  and  their  guilt.  But 
they  arise  from  a  corrupt  fountain,  and  wofully  pollute 
both  the  mind  and  conscience.  Wherever  there  are 
vain  thoughts,  there  is  sin.  Jerem.  iv.  14.  Such  are 
those  numberless  imaginations,  whereby  men  fancy 
themselves  '  to  be  what  they  are  not,  to  do  what  they 
do  not,  to  enjoy  what  they  enjoy  not,  to  dispose  of 
themselves  and  others,'  at  their  pleasure.  That  our 
nature  is  liable  to  such  a  pernicious  folly,  which  some 
of  tenacious  fancies  have  turned  into  madness,  we  are 
beholden  alone  to  our  cursed  apostacy  from  God,  and 
the  vainity  that  possessed  our  minds  thereon.  Hence 
the  prince  of  Tyrus  thought  '  he  was  a  God,  and  sat 
in  the  seat  of  God.'  Ezek.  xxviii.  2.  So  it  hath  been 
with  others  ;  and  in  those,  in  whom  such  imaginations 
are  kept  within  some  better  order  and  bounds,  yet 
being  traced  to  their  original,  they  will  be  found  to 
spring,  some  of  them,  immediately  from  pride,  some 
from  sensual  lusts,  some  from  the  love  of  the  world, 

7 


74  OF    SPIRITUAL    MINDEDNESS. 

all  from  self,  and  the   old  ambition  to  be   as  God,  to 
dispose  of  all  things  as  we   think  meet.     I  know  no 
greater  misery  or  punishment  in  this  world,   than  the 
debasing  of  our  nature  to  such  vain  imaginations  ;  and 
a  perfect  freedom  from  them  is  a  part  of  the  blessed- 
ness of  heaven.      It  is  not  my  present  work  to  show 
how  sinful  they  are ;  let  them  be  esteemed  only  fruit- 
less, foolish,  vain  and  ludicrous.     But  let  men  examine 
themselves,  what  number  of  these  vain,  useless  thoughts, 
night  and  day,  do  rove  up  and  down  in  their  minds.     If 
now  it  be  apprehended  too  severe,  that  men's  thoughts 
of    spiritual    things    should    exceed    them   that    are 
employed  about  their  lawful  callingSj  let  them  consider 
what  proportion  they  bear  to  those  which  are   alto- 
gether vain  and  useless.     Do  not  many  give  more  time 
to  them,  than  they  do  to  holy  meditations,  without  an 
endeavor  to  mortify  the  one,  or  to  stir  up  and  enliven 
the  other.     Are  they  not  more  wonted  to  their    sea- 
sons, than  holy  thoughts  are  1      And  shall  we  suppose 
that  those  with  whom  it  is  so,  are  spiritually  minded  1 
3.  There  are  thoughts  that  are  formally  evil;  they 
are  so  in  their  nature,  being  corrupt  contrivances  to 
fulfil  the  desires    of  the  flesh   in    the    lusts    thereof. 
These  also  will  attempt  the  minds  of  believers.     But 
they  are  always  looked  on  as  professed  enemies  to  the 
soul,  and  are  watched  against.      I  shall  not  therefore 
make   any   comparison    between   them    and    spiritual 
thoughts,   for  they  abound  only  in  them  that  are  car- 
nally minded. 

2.  The  second  rule  to  this  purpose  is,  that  we  would 
consider,  whether  thoughts  of  spiritual  things  do  con- 
stantly take  possession  of  their  proper  seasons.  There 
are  some  times  and  seasons  in  the  course  of  men's 
lives,  wherein  they  retire  themselves  unto  their  own 


OF   SPIRITUAL   MINDEDNESS.  75 

thoughts.  The  most  busied  men  in  the  world  have 
some  times  of  thinking  unto  themselves.  And  those 
who  design  no  such  thing,  as  being  afraid  of  coming 
to  be  wiser  or  better  than  they  are,  do  yet  spend  time 
therein,  whether  they  will  or  not.  But  they  who  are 
wise  will  be  at  home  as  much  as  they  can,  and  have  as 
many  seasons  for  such  their  retirements,  as  is  possible 
for  them  to  attain.  If  that  man  be  foolish,  who-busieth 
himself  so  much  abroad  in  the  concerns  of  others,  that 
he  hath  no  time  to  consider  the  state  of  his  own  house 
and  family ;  much  more  is  he  so,  who  spendeth  all  his 
thoughts  about  other  things,  and  never  makes  use  of 
them  in  an  inquiry,  how  it  is  with  himself  and  his  own 
soul.  However,  men  can  hardly  avoid,  but  that  they 
must  have  some  seasons,  partly  stated,  partly  occa- 
sional, wherein  they  entertain  themselves  with  their 
own  thoughts.  The  evening  and  the  morning,  the 
times  of  waking  on  the  bed,  those  of  the  necessary 
cessation  of  all  ordinary  affairs,  of  walking,  journeying, 
and  the  like,  are  such  seasons. 

If  we  are  spiritually  minded,  if  thoughts  of  spiritual 
things  abound  in  us,  they  will  ordinarily,  and  that  with 
constancy,  possess  these  seasons,  look  upon  them  as 
those  which  are  their  due,  which  belong  to  them.  For 
they  are  expressly  assigned  unto  them  in  the  way  of 
rule,  expressed  in  examples  and  commands.  See 
Psalm  xvi.  7,  8.  and  xcii.  2.  Deut.  6,  7.  If  they  are 
usually  given  up  unto  other  ends  and  occasions,  are 
possessed  with  thoughts  of  another  nature,  it  is  an 
open  evidence  that  spiritual  thoughts  have  but  little  in- 
terest in  our  minds,  little  prevalency  in  the  conduct  of 
our  souls.  It  is  our  duty  to  afford  to  them  stated 
times  taken  away  from  other  affairs  that  call  for  them. 
But  if  instead  thereof  we   rob  them  of  what  is,  as  it 


76  OF    SPIRITUAL    MINDEDNESS. 

were,  their  own,  which  no  other  things  or  business  can 
lay  any  just  claim  to,  how  dwelleth  the  love  of  spiri- 
tual things  in  usi  Most  professors  are  convinced  that 
it  is  their  duty  to  pray  morning  and  evening,  and  it  is 
to  he  wished  that  they  were  all  found  in  the  practice 
of  it.  But  if  ordinarily  they  judge  themselves,  in  the 
performance  of  that  duty,  to  be  discharged  from  any 
further  exercise  of  spiritual  thoughts,  applying  them  to 
things  worldly,  useless,  or  vain,  they  can  make  no  pre- 
tence  to  be  spiritually  minded. 

And  it  must  be  observed,  which  will  be  found  to  be 
true,  that  if  the  seasons  which  are,  as  it  were,  due 
unto  such  meditations,  be  taken  from  them,  they  will 
be  the  worst  employed  of  all  the  minutes  of  our  lives. 
Vain  and  foolish  thoughts,  corrupt  imaginations,  will 
make  a  common  haunt  to  the  minds  of  men  in  them, 
and  habituate  themselves  to  an  expectation  of  enter- 
tainment J  whence  they  will  grow  importunate  for  ad- 
mission.— Hence,  with  many,  those  precious  moments 
of  time,  which  might  greatly  influence  their  souls  unto 
life  and  peace,  if  they  were  indeed  spiritually  minded, 
make  the  greatest  provision  for  their  trouble,  sorrow, 
and  confusion.  For  the  vain  and  evil  thoughts  which 
some  persons  accustom  themselves  to  in  such  seasons, 
are,  or  ought  to  be,  a  burden  upon  their  consciences 
more  than  they  can  bear.  That  which  providence  ten- 
ders to  their  good,  is  turned  into  a  snare  j  and  God 
doth  righteously  leave  them  to  the  fruits  of  their  own 
folly,  who  so  despise  his  gracious  provision  for  their 
good.  If  we  cannot  afford  unto  God  our  spare  time, 
it  is  evident  that  indeed  we  can  afford  nothing  at  all. 
Micah  ii.  1.  They  devise  iniquity  upon  their  beds. 
The  seasons  proper  for  holy  contemplation,  they  make 
Vise  of  to  fill  their  minds  with  wicked  imaginations,  and 


OP   SPIRITUAL   MINDEDNESS.  77 

when  the  morning  is  light,  they  practise  it ;  walking  all 
day,  on  all  occasions,  suitably  unto  their  devices  and 
imaginations  of  the  night.  Many  will  have  cause  to 
complain  to  eternity,  of  those  leisure  times  which 
might  have  been  improved  for  their  advantage  to  eter- 
nal blessedness. 

If  we  intend  therefore  to  maintain  a  title  to  this 
grace  of  being  spiritually  minded,  if  we  would  have 
any  evidence  of  it  in  ourselves,  without  which  we  can 
have  none  of  life  or  peace,  and  what  we  pretend  thereof 
is  but  an  effect  of  security,  we  must  endeavor  to  pre- 
serve the  claim  and  right  of  spiritual  thoughts  to  such 
seasons,  and  actually  put  them  in  possession  of  them. 

3.  Consider  how  we  are  affected  with  our  disappoint- 
ments about  these  seasons.  Have  we  by  negligence, 
by  temptations ;  have  we  by  occasional  diversions  or 
affairs  of  life,  been  taken  off  from  thoughts  of  God, 
of  Christ,  of  heavenly  things,  when  we  ought  to  have 
been  engaged  in  them ;  how  are  we  affected  with  a  re* 
view  hereof  %  A  carnal  mind  is  well  enough  satisfied 
with  the  omission  of  any  duty,  so  it  have  the  pretence 
of  a  necessary  occasion.  If  it  hath  lost  a  temporal 
advantage,  through  attendance  to  a  spiritual  duty,  it 
will  deeply  reflect  on  itself,  and  it  may  be,  like  the 
duty,  the  worse  afterwards.  But  a  gracious  soul,  one 
that  is  truly  spiritually  minded,  will  mourn  under  a  re- 
view of  such  omissions,  and  by  every  one  of  them  is 
stirred  up  to  more  watchfulness  for  the  future.  Alas, 
will  it  say,  how  little  have  I  been  with  Christ  this  day  ! 
How  much  time  hath  passed  me  without  a  thought  of 
him !  How  foolish  was  I,  to  be  wanting  to  such  or  such 
an  opportunity  !  I  am  in  arrears  to  myself,  and  have 
no  rest  until  I  be  satisfied. 

I  say,  if  indeed  we  are  spiritually  minded,  we  will 


75  OF    SPIRITUAL    MINDEDNESS. 

duly  and  carefully  call  over  the  consideration  of  those 
times  and  seasons,  wherein  we  ought  to  have  exercised 
ourselves  in  spiritual  thoughts  ;  and  if  we  have  lost 
them,  or  any  of  them,  mourn  over  our  own  negligence. 
But  if  we  can  omit  and  lose  such  seasons  or  oppotu- 
nities  from  time  to  time,  without  regret  or  self-reflec- 
tions, it  is  to  be  feared  that  we  wax  worse  and  worse. 
"Way  will  be  made  hereby  for  further  omissions,  until 
we  grow  wholly  cold  about  them. 

And  indeed  that  woful  loss  of  time  that  is  found 
amongst  many  professors,  is  greatly  to  be  bewailed. — 
Some  lose  it  on  themselves,  by  a  continual  track  of 
fruitless  impertinent  thoughts  about  their  own  con- 
cerns.— Some  in  vain  converse  with  others,  wherein 
for  the  most  part  they  edify  one  another  only  unto 
vanity.  How  much  of  this  time  might,  nay,  ought  to 
be  redeemed  for  holy  mediations  1  The  good  Lord 
make  all  professors  sensible  of  their  loss  of  former 
seasons,  that  they  may  be  the  more  watchful  for  the 
future,  in  this  great  concern  of  their  souls.  Little  do 
some  think  what  light,  what  assurance,  what  joy,  what 
readiness  for  the  cross  or  for  heaven,  they  might  have 
attained,  had  they  laid  hold  on  all  just  seasons  of  exer- 
cising their  thoughts  about  spiritual  things  which  they 
have  enjoyed,  who  now  are  at  a  loss  in  all,  and  sur- 
prised with  every  fear  or  difficulty  that  doth  befal 
them. 

This  is  the  first  thing  that  belongs  unto  our  being 
spiritually  minded ;  for  although  it  doth  not  absolutely 
or  essentially  consist  therein,  yet  is  it  inseparable  from 
it,  and  the  most  undeceiving  indication  of  it.  And 
thus  of  abounding  and  abiding  in  thoughts  about  spiri- 
tual things,  such  as  arise  and  spring  naturally  from  a 
living  principle,  a  spiritual  frame  and  disposition  of 
heart  within. 


OF    SPIRITUAL    MINDEDNESS.  79 


CHAPTER    V. 

The  objects  of  sipiritual  thoughts^  or  what  they  are  con- 
versant ahout^  evidencing  them  in  whom  they  are,  to 
be  spiritually  minded.  Rules  directing  unto  steadi- 
7iess  in  the  contemplation  of  heavenly  things.  Motives 
to  fix  our  thoughts  with  steadiness  in  them. 

Before  I  proceed  to  the  next  general  head,  and  which 
is  the  principal  thing,  the  foundation  of  the  grace  and 
duty  inquired  after,  some  things  must  be  spoken,  to 
render  what  hath  been  already  insisted  on,  yet  more 
particularly  useful.  And  this  is,  to  inquire  what  are, 
or  what  ought  to  be,  the  special  objects  of  those 
thoughts,  which,  under  the  qualifications  laid  down,  are 
the  evidences  of  our  being  spiritually  minded.  And  it 
may  be,  we  may  be  useful  to  many  herein,  by  helpingthem 
to  fix  their  minds  which  are  apt  to  rove  into  all  uncer- 
tainty. For  this  is  befallen  us  through  the  disorder 
and  weakness  of  the  faculties  of  our  souls,  that  some- 
times what  the  mind  guides,  leads,  and  directs  unto,  in 
things  spiritual  and  heavenly,  our  wills  and  affections, 
through  their  depravity  and  corruption,  will  not  com- 
ply withal,  and  so  the  good  designings  of  the  mind  are 
lost.  Sometimes  what  the  will  and  affections  are  in- 
clined to  and  ready  for,  the  mind,  through  its  weakness 
and  inconstancy,  cannot  lead  them  to  the  accomplish- 
ment of  J  so  to  will  is  present  with  us,  but  how  to  per- 
form that  will  we  know  not.  So,  many  are  barren  in 
this  duty,  because  they  know  not  what  to  fix  upon,  nor 
how  to  exercise  their  thoughts,  when  they  have  chosen 
subject  for  their  meditations.  Hence  they  spend  their 
time  in  fruitless  desires  that  they  could  use  their 
thoughts   to  more    purpose,  rather  than   making  any 


80  OF    SPIRITUAL    MINDEDNESS. 

progress  in  the  duty  itself.  They  tire  themselves,  not 
because  they  are  not  willing  to  go,  but  because  they 
cannot  find  their  way.  Wherefore  both  these  things 
shall  be  spoken  to  ;  both  what  are  the  proper  objects  of 
our  spiritual  thoughts,  and  how  we  may  be  steady  in 
our  contemplations  of  them.  And  I  shall  to  this  pur- 
pose, first  give  some  general  rules,  and  then  some  par- 
ticular instances,  in  way  of  direction. 

1.  Observe  the  especial  calls  of  Providence,  and 
apply  your  minds  to  thoughts  of  the  duties  required  in 
them,  and  by  them.  There  is  a  voice  in  all  signal 
dispensations  of  Providence.  '  The  voice  of  the  Lord 
crieth  unto  the  city,  the  men  of  wisdom  shall  see  thy 
name  ;  hear  ye  th<e  rod,  and  who  hath  appointed  it.' 
Mic.  vi.  9.  There  is  a  call,  a  cry  in  every  rod  of  God, 
in  every  chastening  providence  ;  and  therein  makes  a 
declaration  of  his  name,  his  holiness,  his  power,  his 
greatness.  This  every  wise,  substantial  man  will  labor 
to  discern,  and  so  comply  with  the  call.  God  is 
greatly  provoked  when  it  is  otherwise.  '  Lord,  when 
thy  hand  is  lifted  up,  they  will  not  see,  but  they  shall 
see  and  be  ashamed.'  Isa.  xxvi.  1 1.  If  therefore  we 
would  apply  ourselves  to  our  present  duty,  we  are 
wisely  to  consider  what  is  the  voice  of  God,  in  his 
present  providential  dispensations  in  the  world. — 
Hearken  not  unto  any  who  would  give  another  inter- 
pretation of  them,  but  that  they  are  plain  declarations 
of  his  displeasure  and  indignation  against  the  sins  of 
men.  Is  not  his  wrath  in  them  revealed  from  heaven 
against  the  ungodliness  of  men,  especially  such  as 
detain  the  truth  in  unrighteousness,  or  false  hypocriti- 
cal professors  of  the  gospel  1  Doth  he  not  also 
signally  declare  the  uncertainty  and  instability  of 
earthly  enjoyments,  from  life  itself  to  a  shoe-latchet] 


OF   SPIRITTJAL    MINDEDNESS.  81 

As  also,  how  vain  and  foolish  it  is  to  adhere  inordi- 
nately unto  them.  The  fingers  that  appeared  writing 
on  the  wall  the  doom  of  Belshazzar,  did  it  in  charac- 
ters that  none  could  read,  and  words  that  none  could 
understand  but  Daniel.  But  the  present  call  of  God 
in  these  things,  is  made  plain  upon  tables,  that  he  may- 
run  who  readeth  it.  If  the  heavens  gather  blackness 
with  clouds,  and  it  thunder  over  us  j  if  any  that  are 
on  their  journey  will  not  believe  that  there  is  a  storm 
coming,  they  must  bear  the  severity  of  it. 

Suppose  then  this  to  be  the  voice  of  providence ; 
suppose  there  be  in  these,  indications  of  the  mind  and 
will  of  God,  what  are  the  duties  that  we  are  called  to 
thereby  1     They  may  be  referred  unto  two  heads. 

1.  A  diligent  search  into  ourselves,  and  an  holy 
watch  over  ourselves,  with  respect  to  those  ways  and 
sins  which  the  displeasure  of  God  is  declared  against. 
That  present  providences  are  indications  of  God's 
anger  and  displeasure,  we  take  for  granted.  But 
when  this  is  done,  the  most  are  apt  to  cast  the  causes 
of  them  on  others,  and  to  excuse  themselves  so  long 
as  they  see  others  more  wicked  and  profligate  than 
themselves,  openly  guilty  of  such  crimes,  as  they  abhor 
the  thoughts  of;  they  cast  all  the  wrath  on  them,  and 
fear  nothing,  but  that  they  shall  suffer  with  them. 
But,  alas !  when  the  storm  came  on  the  ship  at  sea^ 
wherein  there  was  but  one  person  who  feared  God  j 
upon  an  inquiry  for  whose  sake  it  came,  the  lot  fell  on 
him.  Hvhrt  i.  7.  The  cause  of  the  present  storm  may 
as  well  be  the  secret  sins  of  professors,  as  the  open 
provocations  of  ungodly  men.  God  will  punish  se- 
verely those  whom  he  hath  known.  Amos  iii.  2.  It 
is  therefore  certainly  our  duty  to  search  diligently, 
that  nothing  be  found  resting  in  us,  against  which  God 


82  OF    SPIRITUAL    MINDEDNESS. 

is  declaring  his  displeasure.  Take  heed  of  negli- 
gence and  security  herein.  When  our  Saviour  fore- 
told his  disciples  that  one  of  them  should  betray  him, 
he  who  alone  was  guilty,  was  the  last  that  said. 
Master,  is  it  1 1  Let  no  ground  of  hopes  you  have  of 
your  spiritual  condition  and  acceptance  with  God,  no 
sense  of  your  sincerity  in  any  of  your  duties,  no 
visible  difference  between  you  and  others  in  the 
world,  impose  themselves  on  your  minds  to  divert 
them  from  diligence  in  this  duty.  The  voice  of  the 
Lord  crieth  unto  the  city,  and  the  man  of  wisdom  will 
see  his  name. 

2.  A  diligent  endeavor  to  'live  in  an  holy  resigna- 
tion of  our  persons,  our  lives,  our  families,  all  our  en- 
joyments, unto  the  sovereign  will  and  wisdom  of 
God ;'  so  as  that  we  may  be  in  a  readiness  to  part 
with  all  things  upon  his  call  without  repining.  This 
also  is  plainly  declared  in  the  voice  of  present  provi- 
dences. God  is  making  wings  for  men's  riches  ;  he 
is  shaking  their  habitations,  taking  away  the  visible 
defences  of  their  lives ;  proclaiming  the  instability 
and  uncertainty  of  all  things  here  below :  and  if  we 
are  not  minded  to  contend  with  him,  we  have  nothing 
left  to  give  us  rest  and  peace  for  a  moment,  but  an 
holy  resignation  of  all  unto  his  sovereign  pleasure. 

Would  you  now  know  what  you  should  fix  and 
exercise  your  thoughts  upon,  so  as  that  they  may  be 
evidences  of  your  being  spiritually  minded  ]  I  say,  be 
frequently  conversant  in  them  about  these  things. 
They  lie  before  you,  they  call  upon  you,  and  will  find 
you  a  just  employment.  Count  them  part  of  your 
business,  allow  them  some  part  of  your  time,  cease 
not  until  you  have  the  testimony  of  your  consciences, 
that  you  have  in  sincerity  stated  both  these  duties  in 


OF    SPIRITUAL   MINDEDNESS.  83 

your  minds ;  which  will  never  be  done  without  many 
thoughts  about  them.  Unless  it  be  so  with  you,  God 
will  be  greatly  displeased  at  the  neglect  of  his  coming 
and  call,  now  it  is  so  plain  and  articulate.  Fear  the 
woful  dooms  recorded,  Prov.  i.  25 — 28.  Isa.  Ivi.  12. 
Chap.  66.  4.  to  this  purpose.  And  if  any  calamity, 
public  or  private,  do  overtake  you  under  a  neglect  of 
these  duties,  you  will  be  wofully  surprised,  and  not 
know  which  way  to  turn  for  relief.  This  therefore  is 
the  time  and  season  wherein  you  may  have  an  especial 
trial  and  experiment  whether  you  be  spiritually  minded 
or  not.  It  is  the  wisdom  of  faith  to  excite  and  draw 
forth  grace  into  exercise  according  to  present  occa- 
sions. If  this  grace  be  habitually  resident  in  you,  it 
will  put  itself  forth  in  many  thoughts  about  these 
present  duties. 

But,  alas !  for  the  most  part,  men  are  apt  to  walk 
contrary  to  God  in  these  things,  as  the  wisdom  of 
the  flesh  is  contrary  to  him  in  all  things.  A  great 
instance  we  have  with  respect  to  these  duties,  espe- 
cially the  latter  of  them.  For,  1,  who  almost  makes 
a  dilligent  search  into,  and  trial  of,  his  heart  and 
ways,  with  respect  to  the  procuring  causes  of  the  dis^ 
pleasure  and  judgments  of  Godl  Generally,  when 
the  tokens  and  evidences  of  them  most  abound,  the 
world  is  full  of  outrageous  provoking  sins.  These 
visibly  proclaim  themselves  to  be  the  causes  of  '  the 
coming  of  the  wrath  of  God  on  the  children  of  disobe- 
dience.' Hence  most  men  are  apt  to  cast  the  whole 
reason  of  present  judgments  upon  them,  and  put  it 
wholly  from  themselves.  Hence  commonly  there  is 
never  less  of  self-examination,  than  when  it  is  called 
for  in  a  peculiar  manner.  But,  as  I  will  not  deny,  but 
that  open  daring  sins  of  the  world   are  the  procuring 


84*  OF    SPIRITUAL    MINDfiDNESS. 

causes  of  the  wrath  of  God  against  it  in  temporal 
judgments;  so  the  wisest  course  for  us,  is  to  refer 
them  to  the  great  judgments  of  the  last  day.  This 
the  Apostle  directs  us  to.  2  Thess.  i.  6 — 10.  Our 
duty  is  to  consider  on  what  accounts  judgment 
begins  at  the  house  of  God,  and  to  examine  ourselves 
with  respect  thereunto. 

Again,  the  other  part  of  our  present  duty  in  compli- 
ance with  the  voice  of  providence,  is  an  humble  re- 
signation of  ourselves  and  all  our  concernments  unto 
the  will  of  God,  sitting  loose  in  our  affections  from 
all  earthly  temporal  enjoyments.  This  we  neither  do, 
nor  can  do,  let  us  profess  what  we  will,  unless  our 
thoughts  are  greatly  exercised  about  the  reasons  of  it 
and  motives  to  it.  For  this  is  the  way  whereby  faith 
puts  forth  its  efficacy,  to  the  mortification  of  self 
and  all  earthly  enjoyments.  Wherefore  without  this 
we  can  make  no  resignation  of  ourselves  to  the  will 
of  God.  But,  alas,  how  many  at  present  openly  walk 
contrary  unto  God  herein !  The  ways,  the  counte- 
nances, the  discourses  of  men,  give  evidence  hereto. 
Their  love  to  present  things,  their  contrivances  for 
their  increase  and  continuance,  grow  and  thrive  under 
the  calls  of  God  to  the  contrary.  So  it  was  of  old  j 
they  did  eat,  they  drank,  they  married,  and  gave  in 
marriage,  until  the  day  that  Noah  entered  into  the 
ark.  Can  the  generality  of  professors  at  this  day 
give  testimony  to  the  exercise  of  their  thoughts  upon 
such  things  as  should  dispose  them  to  this  holy  resig- 
nation 5  that  they  meditate  on  the  calls  of  God,  and 
thence  make  themselves  ready  to  part  with  all  at  his 
time  and  pleasure !  How  can  persons  pretend  to  be 
spiritually  minded,  the  current  of  whose  thoughts  lies 
in  direct  contrariety  to  the  mind  of  God  1 


OF    SPIRITTJAL    MINDEDNESS.  85 

Here  lies  the  ground  of  their  self-deceivings ;  they 
are  the  professors  of  the  Gospel  in  a  peculiar  manner ; 
they  judge  themselves  believers  ;  they  hope  they  shall 
be  saved,  and  have  many  evidences  for  it.     But    one 
negative   evidence,   will   render  an  hundred  that    are 
positive,  useless.      All  these  things  have  I  done,  saith 
the  young  man  5  yet  one  thing  thou  wantest,  saith  our 
Saviour  ;  and  the  want  of  that  one,  rendered  his  all 
things  of  no  avail  to  him.     Many  things  you  have  done, 
many  things  you  do,  many  grounds  of  hope  abide  with 
you ;  neither  yourselves  nor  others  doubt  of  your  con- 
dition ;  but  are  you  spiritually   minded  %     If  this  one 
thing  be  wanting,  all  the  rest  will  not  avail  you  5  you 
have  indeed  neither  life  nor  peace.     And  what  grounds 
have  you  to  judge  that  you  are  so,  if  the  current  of 
your  thoughts  lie  in  direct  contrariety  to  the  present 
calls  of  God  1     If  at  such  a  time   as  this  is,  your  love 
to  the  world  be  such  as  ever  it  was,  and  perhaps  be  in- 
creased j  if  your  desires  are  strong  to  secure  the  things 
of  this  life  to  you  and  yours  ;  if  the  daily  contrivance 
of  your  minds  be,  not  how  you  may  attain  a  constant 
resignation  of  yourselves  and  your  all  unto  the  will  of 
God,  which  will  not  be  done  without  much  thoughtful- 
ness  and  meditation   on  the  reasons  of  it  and  motives 
to  it,  I  cannot   understand  how  you  can  judge  your- 
selves to  be  spiritually  minded. 

If  any  therefore  shall  say,  that  they  would  abound 
more  in  spiritual  thoughts,  only  they  know  not  what  to 
fix  them  upon  ;  I  propose  this,  in  the  first  place,  as  that 
which  will  lead  them  to  the  due  performance  of  pre- 
sent duties. 

Secondly.  The  special  trials  and  temptations  of  men, 
call  for  the  exercise  of  their  thoughts  in  a  peculiar 
manner,  with  respect  to  them.     If  a  man  hath  a  bodily 


86  OF    SPIRITUAL    MINDEDKESS. 

disease,  pain,  or  distemper,  it  will  cause  him  to  tbirik 
much  of  it,  whether  he  will  or  not ;  at  least  if  he  be 
wise,  he  will  do  so ;  nor  will  he  always  be  complaining 
of  their  smart,  but  inquire  into  their  causes,  and  seek 
their  removal.  Yet  are  there  some  distempers,  as 
lethargies,  which  in  their  own  nature  take  away  all 
sense  and  thoughts  of  themselves  ;  and  some  are  of 
such  a  slow,  secret  progress,  as  hectic  fevers,  that  they 
are  not  taken  notice  of.  But  both  these  are  mortal. 
And  shall  men  be  more  negligent  about  the  spiritual 
distempers  of  their  souls  j  so  as  to  have  multiplied 
temptations,  the  cause  of  all  spiritual  diseases,  and 
take  no  thought  about  them  1  Is  it  not  to  be  feared, 
that  where  it  is  so,  they  are  such  as  either  in  their  own 
nature  have  deprived  them  of  spiritual  sense,  or  by 
their  deceitfulness  are  leading  on  insensibly  to  death 
eternal.  Not  to  have  our  minds  exercised  about 
these  things,  is  to  be  stupidly  secure.  Prov.  xxxiii. 
34,  35. 

There  is,  I  confess,  some  difliculty  in  this  matter, 
how  to  exercise  our  thoughts  aright  about  our  tempta- 
tions ;  for  the  great  way  of  the  prevalency  of  tempta- 
tion, is  by  stirring  up  multiplied  thoughts  about  their 
objects,  or  what  they  lead  to.  And  this  is  done  or 
occasioned  several  ways.  (1).  From  the  previous 
power  of  lust  in  the  affections.  This  will  fill  the  mind 
with  thoughts.  The  heart  will  coin  imaginations,  in 
compliance  therewith.  They  are  the  way  and  means 
whereby  lust  draws  away  the  heart  from  duty,  and  en- 
ticeth  unto  sin  :  Jam.  i.  14,  the  means  at  least  whereby 
men  come  to  have  eyes  full  of  adultery,  2  Pet.  2,  14, 
or  live  in  constant  contemplation  of  the  pleasures  of 
ein.  (2.)  They  arise  and  are  occasioned  by  renewed 
representations  of  the  object   of  sin  j  and  this  is  two- 


OF    SPIRITUAL    MTNDEDNESS.  87 

fold.  (1.)  That  which  is  real,  as  Achan  saw  the  wedge 
of  gold,  and  coveted  it.  Josh.  vii.  21.  Prov.  xxii.  31. 
Against  this  is  the  prayer  of  the  Psalmist,  turn  away 
mine  eyes  from  beholding  vanity ;  and  the  covenant  of 
Job,  chap,  xxxi  1.  (2.)  Imaginary,  when  the  imagina- 
tion, being  tinted  or  infected  by  lust,  continually  repre- 
sents the  pleasures  of  sin  and  the  actings  of  it  unto 
the  mind.  '  Herein  do  men  make  provision  for  the 
flesh,  to  fulfil  the  lust  thereof.'  Rom.  xiii.  14.  (3.) 
From  the  suggestions  of  satan,  who  useth  all  his  wiles 
and  artifices  to  stir  up  thoughts  about  that  sin  where- 
unto  the  temptation  leads  j  and  temptation  seldom  fails 
of  its  end,  when  it  can  stir  up  a  multitude  of  unprofi- 
table thoughts  about  its  object.  For  when  temptations 
multiply  thoughts  about  sin,  proceeding  from  some  or 
all  of  these  causes,  and  the  mind  hath  wonted  itself  to 
give  them  entertainment,  those  in  whom  they  are,  want 
nothing  but  opportunities  and  occasions,  taking  off  the 
power  of  outward  restraints,  for  the  commission  of 
actual  sin.  AVhen  men  have  devised  mischief,  they 
practise  it  when  it  is  in  the  power  of  their  hand.  Mic. 
ii.  1.  It  is  no  way  safe  to  advise  such  persons  to  have 
many  thoughts  about  their  temptations  ;  they  will  all 
turn  to  their  disadvantage. 

I  speak  to  them  only,  unto  whom  their  temptations 
are  their  affliction  and  their  burden.  And  such  per- 
sons also  must  be  very  careful  how  they  suffer  their 
thoughts  to  be  exercised  about  the  matter  of  their 
temptation,  lest  it  be  a  snare,  and  be  too  hard  for  them. 
Men  may  begin  their  thoughts  of  any  object  with  abhor- 
rence and  detestation,  and  if  it  be  in  case  of  tempta- 
tion, end  them  in  complacency  and  approbation.  The 
deceitfulness  of  sin  lays  hold  on  something  or  other 
that  lusts  in  the  mind,  stays  upon  with  delectation,  and 


gg  OF    SPIRITUAL     MINDENESS. 

SO  corrupts  the  whole  frame  of  spirit  which  began  the 
duty.      There   have  been  instances   wherein    persons 
have  entered  v*^ith  a  resolution  to  punish  sin,  and  have 
been  ensnared  by  the  occasion,  to   the  commission  of 
the  sin  they  thought  to  punish. — Wherefore,  it   is  sel- 
dom that  the  mind  of  any  one,  exercised  with  an  actual 
temptation,  is  able  safely  to  conflict  with  it,  if  it  enter- 
tain  abiding  thoughts  of  the  matter  of  it,  or  of  the 
sin  whereunto  it  leads.     For   sin  hath  mille  nocendi 
artes^  and  is  able  to  transfuse  its  poison  into  the  affec- 
tions from    every  thing  it   hath  once  made  a  bait  of, 
especially  if  it  hath  already  defiled  the  mind  with  plea- 
sing contemplations  of  it.     Yea,  oftentimes  a  man  that 
hath  some  spiritual  strength,  and  therein  engageth  to 
the  performance  of  duties,  if  in  the  midst  of  them  the 
matter  of  his  temptation  is  so  presented  to  him,  as  to 
take  hold  of  his  thoughts ;    in  a  moment,  as  if  he  had 
seen,  (as  they  say,)  Medusa's  head,  he  is  turned  into  a 
stone ;  his  spirits  are  all  frozen,  his  strength  is  gone, 
all  actings  of  grace  cease,    his  armour  falls  from  him, 
and  he  gives  up  himself  a  prey  to  his  temptation.     It 
must  be  a  new  supply  of  grace  that  can  give  him  any  de- 
liverance.     Wherefore,  whilst  persons  are   exercised 
with  any  temptation,  I  do  not  advise  them   to  be  con- 
versant in  their  thoughts  about  the  matter  of  it.     For 
sometimes    remembrances   of    former    satisfaction  of 
their    lusts ;     sometimes  present    surprisals,    with  the 
suitableness    of  it   to    corruption    not   yet    mortified ; 
sometimes  the  craft  of  satan,  fixing  their   imagination 
on  it,  will  be   too  hard  for  them,  and  carry  them  to  a 
fresh  compliance  with  that  sin,  which  they  w^ould  be 
delivered  from. 

But  this  season  calls,  in  an  especial  manner,  for   the 
exercise  of  the  thoughts  of  men,  about  the  ways  and 


OF    SPIRITUAL    MINDEDNESS.  89' 

means  of  deliverance  from  the  snare  wherein  they  are 
taken,  or  the  danger  they  find  themselves  exposed  to. 
Tliink  of  the  guilt  of  sin,  that  you  may  be  humbled. 
Think  of  the  power  of  sin,  that  you  may  seek  strength 
against  it.  Think  not  of  the  matter  of  sin,  the  things 
that  are  in  the  world  suited  to  the  lusts  of  the  flesh, 
the  lust  of  the  eye,  and  the  pride  of  life,  lest  you  be 
more  and  more  entangled.  Bat  the  present  direction 
is,  think  much  of  the  ways  of  relief  from  the  power  of 
your  own  temptation  leading  to  sin :  but  this  men, 
unless 'they  are  spiritually  minded,  are  very  loth  to 
come  to.  I  speak  not  of  them  that  love  their  shackles, 
that  glory  in  their  yoke,  that  like  their  temptations 
well  enough,  as  those  which  give  the  most  satisfactory 
entertainment  to  their  minds.  Such  men  know  not 
well  what  to  do,  unless  they  may  in  their  minds  con- 
verse with  the  objects  of  their  lusts,  and  multiply 
thoughts  about  them  continuallJ^  The  apostle  calls  it 
making  provision  for  the  flesh,  to  fulfil  the  lusts  thereof. 
Their  principal  trouble  is,  that  they  cannot  comply 
with  them  to  the  utmost,  by  reason  of  some  outward 
restraints :  these  dwell  near  to  those  fools  who  make 
a  mock  of  sin,  and  will  ere  long  take  up  their  habita- 
tion among  them. 

But  I  speak,  as  I  said  before,  of  them  only,  whose 
temptations  are  their  afliictions,  and  who  groan  for  de- 
liverance from  them.  Acquaint  such  persons  with  the 
great,  indeed,  only  way  of  relief  in  this  distress,  as  it 
is  expressed ,  Heb.  ii.  17,  18.  *  He  is  a  merciful  and 
faithful  High  Priest  in  things  appertaining  unto  God  ; 
for  in  that  he  himself  hath  suffered,  being  tempted,  he 
is  able  to  succor  them  that  are  tempted.  And  chap, 
iv.  15,  16.  'For  we  have  not  an  High  Priest  that 
cannot  be  touched  with  the  feelings  of  our  infirmities, 


90  OF   SPIRITUAL   MINDEDNESS. 

but  was  in  all  points  tempted  like  as  we   are,  yet  with- 
out sin.     Let  us  therefore  come  boldly  to  the  throne  of 
grace,  that  we  may  obtain  mercy,   and   find  grace  to 
help  in  time  of  need.'     Let  them  know  that  the  only 
way  for  their  deliverance  is  by  acting  faith  on  thoughts 
on  Christ,  his  power  to  succor  them  that  are  tempted, 
with  the  ways  whereby  he  administereth  a  sufficiency 
of  grace  unto  that  end  j  retreating  for  relief  to  him  on 
the  urgency  of  temptations,  they  can  hardly  be  brought 
to  a  compliance  therewithal.     They  are  ready  to  say, 
are  not  Abana  and  Pharpar,  rivers  of  Damascus,' better 
than  all  the  waters  of  Israel  %     Is  it  not  better  to  be- 
take ourselves,  and  to  trust  to  our  own  promises,  reso- 
lutions, and  endeavors, with  such  other  ways  of  escape, 
as  are  in  our  own  power  1     I  shall  speak  nothing  against 
any  of  them  in  their  proper  place,  so  far  as  they  are 
warranted  by  scripture  rule.     But  this  I  say,  none  shall 
ever  be  delivered  from  perplexing  temptations  unto  the 
glory  of  God  and  their  own  spiritual  advantage,  but  by 
the   acting  and    exercising  of  faith   on   Christ  Jesus, 
and  the  sufficiency  of  his   grace  for  our  deliverance. 
But  when  men  are   not  spiritually  minded,  they  cannot 
fix    their  thoughts   on   spiritual  things:  therefore    do 
men  daily  pine    away  under    their  temptations  j  they 
get   ground  upon  them,  until  their  breach  grow  great 
like  the  sea,  and  there  be  no  healing  of  it. 

I  mention  this,  only  to  show  the  weight  and  necessi- 
ty of  the  duty  proposed.  For  when  men  under  the 
power  of  conviction,  are  pressed  with  temptation,  they 
will  do  any  thing  rather  than  betake  themselves  to  the 
only  efficacious  relief.  Some  will  groan  and  cry  out 
under  their  vexation  from  the  torture  they  are  put  to, 
in  the  conflict  between  their  temptations  and  convic- 
tions.    Some  will  betake  themselves  to  the  pretended 


OF    SPIRITUAL    MINDEDNESS.  91 

relief  that  any  false  religion  tenders  to  them.  But  to 
apply  themselves  in  thoughts  of  faith  unto  Jesus 
Christ,  whose  grace  alone  is  sufficient  for  all,  that  they 
will  not  be  persuaded  to. 

We  are  all  of  ns  liable  to  temptations.  Those  who 
are  not  sensible  of  it,  are  under  the  power  of  what  the 
temptation  leads  to  ;  and  they  are  of  two  sorts.  First, 
such  as  are  extraordinary,  when  the  hand  of  God  is  on 
them  in  a  peculiar  manner  for  our  rebuke.  It  is  true, 
God  tempts  none,  as  temptation  formally  leads  unto 
sin  ;  but  he  orders  temptations,  so  far  forth  as  they  are 
afflrctive  and  chastisements.  Thus  it  is  when  he 
suffers  an  especial  corruption  within,  to  fall  in  con- 
junction with  an  especial  temptation  without,  and  to 
obtain  a  prevalency  thereby.  Of  these  there  is  no 
doubt  but  any  man,  not  judicially  hardened,  may  know 
both  his  disease  and  the  remedy.  But  that  ordinary 
course  of  temptations  which  we  are  exercised  withal, 
needs  a  diligent  attendance  for  their  discovery,  as 
well  as  for  our  deliverance  from  them  ;  and  it  is  to  be 
feared  that  many  are  kept  in  spiritual  weakness,  use- 
less, and  in  darkness  all  their  days,  through  the  power 
of  their  temptations,  yet  never  know  what  they  are, 
or  wherein  they  consist ;  these  gray  hairs  are  sprinkled 
on  them,  yet  they  know  it  not ;  some  approve  them- 
selves in  those  very  things  and  ways  which  are  their 
temptations.  Yet  in  the  exercise  of  due  watchfulness, 
diligence,  and  prudence,  men  may  know  both  the 
plague  of  their  own  hearts,  in  their  prevailing  corrup- 
tions, and  the  ways  w^hereby  it  is  excited  through 
temptation,  with  the  occasions  it  makes  use  of,  and  the 
advantages  it  takes.  For  instance;  one  may  have  an 
eminency  in  gifts,  and  usefulness  or  success  in  his 
labors,  which  gives  him  great  acceptance  with  others ; 


92  OF    SPIRITUAL    MINDEDNESS. 

such  an  one  shall  hardly  avoid  a  double  temptation : 
first  of  spiritual  pride,  and  self-exaltation.  Hence  the 
apostle  will  not  admit  a  novice,  one  inexperienced  in 
the  ways  of  grace,  and  deceits  of  sin,  into  the  office 
of  the  ministry,  lest  he  should  be  lifted  up  with  pride, 
and  fall  into  the  condemnation  of  the  Devil.  1  Tim. 
iii.  6.  He  himself  was  not  without  danger  hereof.  2 
Cor.  xii.  17.  The  best  of  men  can  hardly  fortify 
their  minds  against  the  secret  workings  of  pride,  up- 
on successes  and  applause,  unless  they  keep  them 
constantly  balanced  with  thoughts  of  their  own  vile- 
ness  in  the  sight  of  God.  And,  secondly,  remissness 
unto  exact  universal  mortification,  which  they  counte- 
nance themselves  against,  by  their  acceptance  and 
success  above  others  in  the  ministry.  It  were  much 
to  be  desired,  that  all  who  are  ministers,  would  be 
careful  in  these  things ;  for  although  some  of  us  may 
not  much  please  others,  yet  we  may  so  far  please  our- 
selves, as  to  expose  our  souls  to  these  snares  ;  and  the 
effects  of  negligence  herein  do  openly  appear  unto 
the  disadvantage  of  the  gospel.  Others  are  much 
conversant  in  the  world  and  the  affairs  of  it.  Negli- 
gence, as  to  a  spiritual  watch,  vanity  in  converse,  love 
of  earthly  things,  with  conformity  to  the  world,  will 
on  all  occasions  impose  themselves  upon  them.  If 
they  understand  not  their  temptations  herein,  spiritual 
mindedness  will  be  impaired  in  them  continually. 
Those  that  are  rich,  have  their  especial  temptations, 
which,  for  the  most  part,  are  many,  plausible,  and  ef- 
fectual :  and  those  that  are  poor,  have  their's  also. 
The  snares  of  some  lie  in  their  constitutions,  of  others, 
in  their  society,  of  most,  in  the  various  circumstances 
of  life.  Those  who  are  upon  their  watch  in  any  due 
measure,    who  exercise   any   wisdom   or  observation 


OF    SPIRITUAL    MINDEDNESS.  93 

concerning  themselves,  may  know  wherein  their  tempt- 
ations lie,  what  are  the  advantages  whereby  they  per- 
plex their  minds,  and  endanger  their  souls. 

In  these  cases  generally,  men  are  taught  what  are  the 
ways  and  means  of  their  deliverance  and  preservation. 
Wherefore  there  are  three  things  required  to  this  duty, 
and  spiritual  wisdom  to  them  all.  1.  To  know  what 
are  the  especial  tempations  from  whence  you  suffer, 
and  whereby  the  life  of  God  is  obstructed  in  you.  If 
this  be  neglected,  if  it  be  disregarded,  no  man  can 
maintain  either  life  or  peace,  or  is  spiritually  minded. 
2.  Know  your  remedy,  your  relief,  wherein  alone  it 
doth  consist.  Many  duties  are  required  of  us  to  this 
end,  and  are  useful  thereunto  5  but  know  assuredly, 
that  no  one  of  them,  not  all  of  them  in  conjunction, 
will  bring  in  relief  unto  the  glory  of  God  and  your 
own  peace,  without  application  by  faith  to  him  who  is 
able  to  succour  them  that  are  tempted.  Wherefore, 
(3.)  herein  lies  your  great  duty  with  respect  to  your 
temptations,  namely,  in  a  constant  exercise  of  your 
thoughts  on  the  love,  care,  compassion,  and  tenderness 
of  Christ,  with  his  ability  to  help,  succour,  and  save 
them  that  do  believe  ;  so  to  strengthen  your  faith  and 
trust  in  him,  which  will  prove  assuredly  successful  and 
victorious. 

The  same  duty  is  incumbent  on  us  with  respect  to 
any  urgent,  prevalent,  general  temptation  There  are 
seasons  wherein  an  hour  of  temptation  comes  on  the 
earth  to  try  them  that  dwell  therein.  What  if  a  man 
should  judge  that  now  it  is  such  an  hour,  and  that  the 
power  of  darkness  is  put  forth  therein  1  what  if  he  should 
be  persuaded  that  a  general  security,  coldness,  dead- 
ness,  and  decay  in  grace,  especially  as  to  the  vigorous 
actings  of  zeal,  love,  and  delight  in  God,  with  an  in- 


94?  OF    SPIRITUAL    MINDED  NESS. 

diflerence  to  holy  duties,  are  the  effects  of  this  hour  of 
temptation  1  I  do  not  say  determinately,  that  so  it  is  ; 
let  others  judge  as  they  see  cause  ;  but  if  any  one  do 
so  judge,  undoubtedly  it  is  his  duty  to  be  exercised  in 
his  thoughts,  how  he  may  escape  in  this  day  of  trial, 
and  be  counted  worthy  to  stand  before  the  Son  of  Man. 
He  will  find  it  his  concernment  to  be  conversant  in  his 
mind  with  the  reasons  and  motives  to  watchfulness, 
and  how  he  may  obtain  such  supplies  of  grace  as  may 
effectually  preserve  him  from  such  decays. 

3.  All  things  in  religion,  both  in  faith  and  practice, 
are  to  be  the  objects  of  such  thoughts.  As  they  are 
proposed  or  occur  to  our  minds  in  great  variety  on  all 
sorts  of  occasions,  so  we  ought  to  give  them  enter- 
tainment in  our  meditations.  To  hear  things,  to  have 
them  proposed  to  us,  it  may  be,  in  the  way  of  a  divine 
ordinance,  and  to  let  them  slip  out,  or  flow  from  us,  as 
water  that  is  poured  into  a  leaking  vessel,  is  the  ruin 
of  many  souls.  I  shall  therefore  choose  out  some  in- 
stances, as  was  before  proposed,  of  those  things  which 
I  judge,  that  they  who  would  be  spiritually  minded, 
ought  to  abide  and  abound  in  thoughts  concerning 
them. 

1.  It  is  our  duty  greatly  to  mind  the  things  that  are 
above,  eternal  things,  both  as  to  their  reality,  their  pre- 
sent state,  and  our  future  enjoyment  of  them  ;  herein 
consists  the  life  of  this  grace  and  duty.  To  be  hea- 
venly minded,  that  is,  to  mind  the  things  of  heaven, 
and  to  be  spiritually  minded,  is  all  one  ;  or  it  is  the 
effect  of  being  spiritually  minded  as  unto  its  original 
and  essence,  or  the  first  proper  actings  of  it;  it  is  the 
cause  of  it,  as  to  its  growth  and  degrees  ;  and  it  is  the 
evidence  of  it,  in  experience.  Nor  do  I  understand 
how  it  is  possible  for  a  man  to  place  his  chief  interest 


OF    SPIRITUAL    MINDEDNESS.  95 

in  things  above,  and  not  have  many  thoughts  of  them. 
It  is  the  great  advice  of  the  apostle,  on  a  supposition 
of  our  interest  in  Christ,  and  conformity  to  him.  Col. 
iii.  1,  2.  If  ye  then  he  risen  with  Christ,  seek  those 
things  that  are  above,  where  Christ  sitteth  at  the  right 
hand  of  God.  Set  your  affections,  (or  your  thoughts  j) 
mind  much  the  things  that  are  above.  It  becomes 
those  who,  through  the  virtue  of  the  resurrection  of 
Christ,  are  raised  unto  newness  of  life,  to  have  their 
thoughts  exercised  on  the  state  of  things  above  j  with 
respect  to  the  presence  of  Christ  among  them,  and  the 
singular  use  of  our  prospect  into  these  things,  or  our 
meditations  on  them,  he  instructs  us  in  2  Cor.  iv.  16 — 
]8.  ^  For  which  cause  we  faint  not;  but  though  our 
outward  man  perish,  yet  the  inward  man  is  renewed 
day  by  day.  For  our  light  affliction,  which  is  but  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory.  Whilst  we  look  not  at  the 
things  which  are  seen,  but  at  the  things  which  are  not 
seen ;  for  the  things  which  are  seen  are  temporal,  but 
the  things  which  are  not  seen  are  eternal.'  Not  to 
faint  under  the  daily  decays  of  our  outward  man,  and 
the  approaches  of  death  thereby  ;  to  bear  afflictions  as 
things  light  and  momentary  ;  to  thrive  under  all  in  the 
inward  man,  are  unspeakable  mercies  and  privileges. 
Can  you  attain  a  better  frame  1  Is  there  any  thing  that 
you  w'ould  more  desire,  if  you  are  believers  1  Is  it 
not  better  to  have  such  a  mind  in  us,  than  to  enjoy  all 
the  peace  and  security  that  the  world  can  afford  '\  One 
principal  means  whereby  we  are  made  partakers  of 
these  things,  is  a  due  meditation  on  things  unseen  and 
eternal.  These  are  the  things  that  are  within  the  vail, 
whereon  we  ought  to  cast  the  anchor  of  our  hope,  in 
all  the  storms  we  meet  with,  (Heb.  vi.  19,  20.)  whereof 
we  shall  speak  more  afterwards. 


96  OF    SPIRITUAL    BIINDEDNESS. 

Without  doubt,  the  generality  of  Christians  are 
greatly  defective  in  this  duty,  partly  for  want  of  light 
in  them,  partly  for  want  of  delight  in  them ;  they 
think  little  of  an  eternal  country.  Wherever  men  are, 
they  do  not  use  to  neglect  thoughts  of  that  country 
wherein  their  inheritance  lies.  If  they  are  absent 
from  it  for  a  season,  yet  will  they  labor  to  acquaint 
themselves  with  the  principal  concernments  of  it. 
But  this  heavenly  country,  wherein  lies  our  eternal  in- 
heritance, is  not  regarded.  Men  do  not  as  they 
ought,  exercise  themselves  unto  thoughts  of  things 
eternal  and  invisible:  it  were  impossible  if  they  did 
so,  that  their  minds  should  be  so  earthly,  and  their 
affections  cleave  so  as  they  do  to  present  things.  He 
that  looks  steadily  on  the  sun,  although  he  cannot  bear 
the  lustre  of  his  beams  fully,  yet  his  sight  is  so  affect- 
ed with  it,  that  when  he  calls  off  his  eyes  from  it,  he 
can  see  nothing,  as  it  were,  of  the  things  about  him ; 
they  are  all  dark  to  him  :  and  he  who  looks  steadily  in 
his  contemplations  on  things  above,  eternal  things, 
though  he  cannot  comprehend  their  glory,  yet  a  vail 
will  be  cast  by  it  on  all  the  desirable  beauties  of  earthly 
things,  and  take  off  his  affections  from  them. 

Men  live  and  act  under  the  power  of  a  conviction, 
that  there  is  a  state  of  immortality  and  glory  to  come  ; 
with  a  persuasion  hereof  they  much  relieve  themselves 
in  their  sorrows,  sufferings,  and  temptations ;  y^t  with 
many  it  is  only  a  reserve,  when  they  can  be  here  no 
more ;  but  as  to  daily  contemplation  of  the  nature  and 
causes  of  it,  or  as  unto  any  entrance  into  it  by  faith 
and  hope,  the  most  are  strangers  thereto.  If  we  are 
spiritually  minded,  nothing  will  be  more  natural  to  us, 
than  to  have  many  thouo^hts  of  eternal  things,  as  those 
wherein  all  our  own  principal  concerns  do  lie,  as  well 


OF    SPIRITUAL   MINDEDNESS.  97 

as  those  which  are  excellent  and  glorious  in  them- 
selves. The  direction  thereon  is,  that  we  would  make 
heavenly  things,  the  things  of  the  future  state  of 
blessedness  and  glory,  a  principal  object  of  our 
thoughts ;  that  we  would  think  much  about  them ; 
that  we  would  meditate  much  upon  them.  Many  are 
discouraged  herein  by  their  ignorance  and  darkness, 
by  their  want  of  due  conceptions,  and  steady  appre- 
hensions of  invisible  tbings.  Hence  one  of  these  two' 
things  befal  them,  when  they  would  meditate  on  things 
above:  1.  The  glory  of  them,  the  glory  of  God  in 
them,  being  essentially  infinite  and  incomprehensible, 
doth  immediately  overwhelm  them  and,  as  it  were,  in 
a  moment  put  them  to  an  utter  loss,  that  they  cannot 
frame  one  thought  in  their  minds  about  them  :  or,  2, 
they  want  skill  and  ability  to  conceive  aright  of  invisi- 
ble things,  and  to  dispose  of  them  in  such  order  in 
their  minds,  as  that  they  may  sedately  exercise  their 
thoughts  about  them.  Both  these  shall  be  afterwards 
spoken  unto :  at  present  I  shall  only  say  that, 

Whosoever  shall  sincerely  engage  in  this  duty,  ac- 
cording to  what  he  hath,  and  shall  abide  constant 
therein,  will  make  such  a  refreshing  progress  in  his 
apprehension  of  heavenly  things,  as  he  will  be  greatly 
satisfied  with.  We  are  kept  in  darkness,  ignorance, 
and  unsteadiness  of  meditations  about  them,  not  from 
the  nature  of  the  things  themselves,  but  from  our  own 
sloth,  negligence,  and  readiness  to  be  turned  aside  by 
apprehensions  of  difficulties,  of  the  lion  in  the  way ; 
wherefore  I  shall  consider  two  things  :  1.  What  are 
the  principal  motives  to  this  duty  of  fixing  our  thoughts 
on  the  things  that  are  above,  and  the  advantages  which 
we  receive  thereby :  2.  Give  some  directions  how,  and 

9 


98  OF    SPIRITUAL    MINDEDNESS. 

on  what  in  particular,  we  may  exercise  our  thoughts 
on  those  things  above. 

1.  Faith  will  be  increased  and  strengthened  by  it. 
Invisible  things  are  the  proper  objects  of  faith :  it  is 
the  evidence  of  things  not  seen. — Heb.  xi.  1.  Where- 
fore in  our  thoughts  of  them,  faith  is  in  its  proper  ex- 
ercise, which  is  the  principal  means  of  its  growth  and 
increase.     And  hereon  two  things  will  ensue  : 

1.  The  soul  will  come  unto  a  more  satisfactory 
abiding  sense  of  the  reality  of  them.  Things  of  im- 
agination, which  maintain  a  value  of  themselves  by 
darkness,  will  not  bear  a  diligent  search  into  them  j 
they  lose  of  their  reputation  on  every  serious  inquiry. 
If  rational  men  would  but  give  themsc'ves  the  liberty 
of  free  inquiry  by  their  own  thoughts,  it  would  quickly 
cashier  the  fool's  paradise  of  Mahomet,  the  purgatory 
of  the  Papists,  and  all  such  creatures  of  imagination 
and  superstition.  But  where  things  are  real  and  sub- 
stantial, the  more  they  are  inquired  into,  the  more  they 
evidence  their  being  and  subsistence.  It  is  not,  there- 
fore, every  profession  of  a  faith  of  a  future  state  of 
blessedness,  that  will  realize  it  in  our  minds :  and 
therefore,  for  the  most  part,  it  is  rather  a  notion  that 
men  have  of  heavenly  things,  which  they  do  not  con- 
tradict, than  any  solid  satisfaction  in,  or  spiritual 
sense  of,  their  reality ;  for  these  are  things  that  eye 
hath  not  seen  nor  ear  heard,  nor  will  enter  into  the 
heart  of  man  to  conceive  j  whose  existence,  nature, 
and  real  state,  are  not  easily  comprehended  ;  but 
through  the  continual  exercise  of  holy  thoughts  about 
them,  the  soul  obtains  an  entrance  into  the  midst  of 
them,  finding  in  them  both  durable  substance  and 
riches.  There  is  no  way,  therefore,  to  strengthen 
faith  to  any  degree,  but  by  a   daily  contemplation  on 


OF    SPIRITUAL   MINDEDNESS,  99 

the  things  themselves.  They  who  do  not  think  of 
them  frequently,  shall  never  believe  them  sincerely. 
They  admit  not  of  any  collateral  evidence,  where  they 
do  not  evidence  themselves  unto  our  souls.  Faith,  as 
we  said,  thus  exercised,  will  give  them  a  subsistence, 
not  in  themselves,  which  they  have  antecedent  there- 
to ;  but  in  us,  in  our  hearts,  in  the  minds  of  them  that 
believe.  Imagination  creates  its  own  object :  faith 
finds  it  prepared  heforehand.  It  will  not  leave  a  bare 
notion  of  them  in  the  understanding,  but  give  them  a 
spiritual  subsistence  in  the  heart ;  as  Christ  himself 
dwells  in  our  hearts  by  faith.  And  there  are  two 
things  that  will  discover  this  subsistence  of  them  in 
us  : — 1.  When  we  find  them  in  a  continual  readiness  to 
rise  up  in  our  minds  on  all  occasions  wherein  the 
thoughts  and  remembrance  of  them  are  needful  and 
useful  to  us.  There  are  many  seasons,  some  whereof 
shall  be  immediately  spoken  to  ;  and  many  duties, 
wherein  and  whereto  the  faith  and  thoughts  of  things 
invisible  and  eternal  are  needful  to  us,  so  as  that  we 
cannot  fill  up  those  seasons,  nor  perform  those  duties, 
in  a  due  manner  without  them.  If  on  all  such  occa- 
sions they  do,  from  the  inward  frame  of  our  minds, 
present  themselves  to  us,  or  through  our  acquaintance 
and  familiarity  with  them,  we  recur  in  our  thoughts  to 
them,  they  seem  to  have  a  real  subsistence  given  to 
them  in  our  souls  :  but  if  on  such  occasions,  wherein 
alone  they  will  yield  us  help  and  relief,  we  accustom 
ourselves  to  other  thoughts,  if  those  concerning  them 
are,  as  it  were,  out  of  the  w^ay,  and  arise  not  in  our 
minds  of  their  own  accord,  we  are  yet  strangers  to 
this  effect  of  faith.  2.  They  are  realized  to  us,  they 
have  a  subsistence  in  us,  when  the  soul  continually 
longeth  to  be  in  them  :  when  they  have  given  such  a 


100  OF    SPIRITUAL    MINDEDNESS. 

relish  to  our  hearts,  as  the  first  fruits  of  glory,  that  we 
cannot  but  desire,  on  all  opportune  occasions,  to  be  in 
the  full  enjoyment  of  them,  faith  seems  to  have  had 
its  effeatual  work  herein  upon  us.  For  want  of  these 
things,  many  among  us  walk  in  disconsolation  all  their 
days. 

2.  It  will  gradually  give  the  heart  an  acquaintance 
with  the  especial  nature  and  use  of  these  things.  Gen- 
eral thoughts  and  notions  of  heaven  and  glory  do  but 
fluctuate  up  and  down  in  the  mind,  and  very  little  influ- 
ence it  to  other  duties ;  but  assiduous  contemplation 
will  give  the  mind  such  distinct  apprehensions  of 
heavenly  things,  as  shall  duly  afiect  it  with  the  glory 
of  them.  The  more  we  discern  of  the  glory  and  ex- 
cellency of  them  in  their  own  nature,  of  their  suitable- 
ness unto  ours,  as  our  only  proper  rest  and  blessedness, 
as  the  perfection  and  complement  of  what  is  already 
begun  in  us  by  grace,  of  the  restless  tendency  of  all 
gracious  dispositions  and  inclinations  of  our  hearts 
towards  their  enjoyment,  the  more  will  faith  be  estab- 
lished in  its  cleaving  unto  them ;  so  in  the  contempla- 
tion of  these  things  consist  the  principal  food  of  faith, 
whereby  it  is  nourished  and  strengthened :  and  we 
are  not  to  expect  much  work  where  there  is  not  pro- 
vision of  proper  food  for  them  that  labor.  No  vv^on- 
der  if  we  find  faitii  faint  and  weak  in  the  work  it  hath 
to  do,  which  oft-times  is  great  and  weighty,  if  we 
neglect  to  guide  it  daily  to  that  which  should  admin- 
ister strength  to  it. 

(2.)  It  will  give  life  and  exercise  to  the  grace  of 
hope.  Hope  is  a  glorious  grace,  whereunto  blessed 
effects  are  ascribed  in  the  Scripture,  and  an  efl^ectual 
operation  to  the  support  and  consolation  of  believers  j 
by  it  are  we  purified,  sanctified,  saved  j  and,  to  sum  up 


OF    SPIRITUAL    MINDEDNESS.  101 

the  whole  of  its  excellency  and  efficacjr,  it  is  a  princi- 
pal way  of  the  working  of  Christ  as  inhahiling  in  us  j 
Col.  i.  27.  Christ  in  you  the  hope  of  glory.  Where 
Christ  evidenceth  his  presence  with  us,  he  gives  us  an 
infallible  hope  of  glory  ;  he  gives  us  an  assured  pledge 
of  it,  and  worketh  our  souls  to  an  expectation  of  it. 
Hope  in  general  is  but  an  uncertain  expectation  of  a 
future  good  which  we  desire  ;  but  as  it  is  a  gospel- 
grace,  all  uncertainty  is  removed  from  it,  which  would 
hinder  us  of  the  advantage  intended  in  it.  It  is  an 
earnest  expectation,  proceeding  from  faith,  trust,  and 
confidence,  accompanied  with  longing  desires  of  en- 
enjoyment.  From  a  mistake  of  its  nature  it  is  that 
few  Christians  labor  after  it,  exercise  themselves  to  it, 
or  have  the  benefit  of  it ;  for  to  live  by  hope,  they  sup- 
pose infers  a  state  not  only  beneath  the  life  of  faith, 
and  all  assurance  in  believing,  but  also  exclusive  of 
them.  They  think  to  hope  to  be  saved  is  a  condition 
of  men  who  have  no  grounds  of  faith  or  assurance. 
But  this  is  to  turn  a  blessed  fruit  of  the  spirit  into  a 
common  affection  of  nature.  Gospel  hope  is  a  fruit 
of  faith,  trust,  and  confidence ;  yea,  the  height  of  the 
actings  of  all  grace  issues  in  a  well  grounded  hope,  nor 
can  it  rise  any  higher.     Rom.  v.  2 — 5. 

Now  the  reason  why  men  have  no  more  use  of,  no 
more  benefit  by,  this  excellent  grace,  is  because  they 
do  not  abide  in  the  thoughts  and  contemplaiton  of  the 
things  hoped  for.  The  especial  object  of  hope  is 
•eternal  glory.  Col.  i.  27.  Rom.  v.  2.  The  peculiar 
use  of  it,  is  to  support,  comfort,  and  refresh  the  soul  in 
all  trials,  under  all  weariness  and  despondences,  with 
a  firm  expectation  of  a  speedy  entrance  into  that 
glory,  with  an  earnest  desire  after  it.  Wherefore, 
unless  we  acquaint  ourselves,  by  continual  meditation, 
9* 


102  OF    SPIRITUAL    MINDEDNESS. 

with  the  reality  and  nature  of  this  glory,  it  is  impossi- 
ble it  should  be  the  object  of  a  vigorous,  active  hope, 
such  as  whereby  the  apostle  says  we  are  saved. 
Without  this  we  can  neither  have  that  evidence  of 
eternal  things,  nor  that  valuation  of  them,  nor  that 
preparedness  in  our  minds  for  them,  as  should  keep 
us  in  the  exercise  of  gracious  hope  about  them. 

Suppose  sundry  persons  engaged  in  a  voyage  to  a 
most  remote  country,  wherein  all  of  them  have  an 
apprehension  that  there  is  a  place  of  rest,  and  an  in- 
heritance provided  for  them.  Under  this  apprehen- 
sion they  all  put  themselves  upon  their  voyage,  to  pos- 
sess what  is  so  prepared.  Howbeit  some  of  them 
have  only  a  general  notion  of  these  things,  they  know 
nothing  distinctly  concerning  them,  and  are  so  busied 
about  other  alTairs,  that  they  have  no  leisure  to  inquire 
into  them,  or  suppose  that  they  cannot  come  to  any 
satisfactory  knowledge  of  them  in  particular,  and  so 
are  content  to  go  on  with  general  hopes  and  expecta- 
tions. Others  there  are,  who  by  all  possible  means 
acquaint  themselves  particularly  with  the  nature  of  the 
climate  whither  they  are  going,  with  the  excellency 
of  the  inheritance,  and  provision  that  is  made  for 
them.  Their  voyage  proves  long  and  wearisome, 
their  difficulties  many,  and  their  dangers  great,  and 
they  have  nothing  to  relieve  and  encourage  them 
selves,  but  the  hope  and  expectation  of  the  country 
whither  they  are  going.  Those  of  the  first  sort  will 
be  very  apt  to  despond  and  faint ;  their  general  hopes 
will  not  be  able  to  relieve  them.  But  those  who  have 
a  distinct  notion  and  apprehension  of  the  state  of 
things  whither  they  are  going,  and  of  their  incompar- 
able excellency,  have  always  in  a  readiness  wherewith 
to  cheer  their  minds  and  support  themselves. 


OF    SPIRITUAL    MINDEDNESS.  103 

In  that  journey  or  pilgrimage  wherein  we  are  en- 
gaged  towards  an   heavenly  country,  we    are  sure  to 
meet  Avith  all  kinds  of  dangers,  difficulties  and   perils. 
It  is  not   a  general  notion  of  blessedness  that  will  ex- 
cite and  work  in  us  a  spiritual   refreshing  hope.     But 
when  we  think   and   meditate  on  future  glory  as  we 
ought,  that  grace  which  is  neglected  for  the  most  part 
as  to  its  benefit,  and  dead  as  to  its  exercise,  will  of  all 
others  be  most  vigorous  and  active,  putting  itself  forth 
on  all    occasions.     This  therefore    is   an  inestimable 
benefit   of  the    duty  exhorted  unto,    and   which   they 
find  the  advantage  of,  who  are  really  spiritual  minded. 
3.  This  alone  will  make  us  ready  for  the  cross,  for 
all  sorts  of  sufferings  that  we  may  be  exposed  unto. 

There    is   nothing   more    necessary  to    believers  at 
this  season,  than  to  have  their  minds    furnished  with 
provision  of  such  things  as  may  prepare  them  for  the 
cross    and     sufferings.       Various    intimations   of    the 
mind  of  God,  circumstances  of  Providence,  the  present 
state  of  things  in  the  world,  with  the    instant  peril  oi 
the  latter  days,  all  call  them  hereto.     If  it  be  other- 
wise with  them,  they  will  at  one  time  or  other  be  wo- 
fully  surprised,  and  think  strange  of  their  trials,  as  if 
some  strange  thing  did  befal  them.     Nothing  is  more 
useful  to  this  end,  than  constant  thoughts  and  contem- 
plations   of  eternal   things   aud   future    glory.     From 
thence  alone  can   the   soul   have  in  readiness  what  to 
lay    in  the  balance   against    all    sorts    of    sufferings. 
"When   a  storm   begins   to    arise  at  sea,  the  mariners 
bestir  themselves   in  the   management  of  the  tackling 
of  the    ship,  and  other  applications    of  their    art   for 
their    safety  :  but    if  the  storm  increase  and  come  to 
extremity,  they  are  forced   to  forego   all  other  means, 
and  betake  themselves    unto  a   sheet    anchor  to    hold 


I04f  OF    SPIRITUAL    MINDEDNESS. 

their  ship  steady  against  its  violence.  So  when  a 
storm  of  persecution  and  trouble  begins  to  arise,  men 
have  various  ways  and  considerations  for  their  relief. 
But  if  it  once  comes  to  extremity,  if  sword,  naked- 
ness, famine,  and  death,  are  inevitably  coming  upon 
them,  they  have  nothing  to  betake  themselves  to,  that 
will  yield  them  solid  relief,  but  the  consideration  and 
faith  of  things  invisible  and  eternal. 

So  the  apostle  declares  this  state  of  things  2  Cor. 
iv.  16 — 18,  the  words  before  insisted  on.  '  For  which 
cause  we  faint  not,  but  though  our  outward  man  per- 
ish, yet  th«  inward  is  renewed  day  by  day.  For  our 
light  affliction,  which  is  but  for  a  moment,  worketh 
for  us  a  far  more  exceeding  and  eternal  weight  of 
glory;  while  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen ;  for  the 
things  which  are  seen  are  temporal,  but  the  things 
which  are  not  seen  are  eternal."  He  lays  all  sorts  of 
afflictions  in  one  scale,  and  on  the  consideration  of 
them,  declares  them  to  be  light,  and  but  for  a  moment. 
Then  he  lays  glory  in  the  other  scale,  and  fmds  it  to 
be  ponderous,  weighty,  and  eternal ;  an  exceeding 
weight  of  glory.  In  the  one,  is  sorrow  for  a  little 
while,  in  the  other,  eternal  joy.  In  the  one,  pain  for 
a  few  moments,  in  the  other,  everlasting  rest ;  in  the 
one,  is  the  loss  of  some  few  temporary  things ;  in  the 
other,  the  full  fruition  of  God  in  Christ,  who  is  all 
in  all. 

Hence  the  same  apostle  casts  up  the  account  of 
these  things,  and  gives  us  his  judgment  concerning 
them.  Rom.  viii.  18.  For  I  reckon  that  the  suffer- 
ings of  this  present  time  are  not  worthy  to  be  com- 
pared to  the  glory  that  shall  be  revealed  in  us ;  there 
is  no  comparison  between  them,  as  if  one  had  as  much 


OP    SPmiTIJAL    MINDEDNESS.  105 

evil  and  misery  in  them,  as  the  other  hath  of  good  and 
blessedness ;  as  though  his  state  was  any  way  to  be 
complained  of,  who  must  undergo  the  one,  whilst  he 
hath  an  interest  in  the  other  ;  or  as  though  to  escape 
the  one,  he  hazard  the  enjoyment  of  the  other. 

It  is  inseparable  from  our  nature  to  have  a  fear  of, 
and  aversion  from,  great  distressing  sufferings,  that 
are  above  the  power  of  nature  to  bear.  Even  our 
Lord  Jesus  himself,  having  taken  on  him  all  the  sin- 
less properties  of  our  natures,  had  a  fear  and  aversa- 
tion,  though  holy  and  gracious  with  respect  to  his 
own.  Those  who,  through  a  stout  heartedness,  do 
contemn  them  before  their  approach,  boasting  in  them- 
selves of  their  abilities  to  undergo  them,  censuring 
such  as  will  not  unadvisedly  engage  in  them,  are  such 
as  seldom  glorify  God  when  they  are  really  to  con- 
flict with  them.  Peter  alone  trusted  to  himself  that 
he  would  not  forsake  his  master,  and  seemed  to  take 
the  warning  ill  that  they  should  all  do  so  ;  and  he 
alone  denied  him.  All  church  histories  are  filled  with 
instances  of  such  as,  having  borne  themselves  high  be- 
fore the  approach  of  trials,  have  shamefully  miscarried 
when  their  trials  have  come.  Wherefore  it  is  more- 
over allowed  unto  us,  to  use  all  lawful  means  for  the 
avoiding  of  them.  Both  rules  aud  examples  of  the 
scripture  give  suflicient  warranty  for  it.  But  there 
are  times  and  seasons  wherein,  without  any  tergiver- 
sation, they  are  to  be  undergone  unto  the  glory  of 
God,  and  in  the  discharge  of  our  duty,  confessing 
Christ  before  men,  as  we  would  be  owned  by  him 
before  his  Father  in  heg-ven.  All  things  do  now  call 
us  to  prepare  for  such  a  season,  to  be  martyrs  in  res- 
olution, though  we  should  never  really  lose  our  lives 
by  violence.     Nothing  will   give  us   this  preparation, 


106  OF    SPIRITUAL    MINDEDNESS. 

but  to  have  our  minds  exercised  in  the  contemplation 
of  heavenly  things,  of  things  that  are  invisible 
and  eternal.  He  who  is  thus  spiritual  minded,  who 
hath  his  thoughts  and  affections  set  on  things  above, 
will  have  always  in  a  readiness  what  to  oppose  unto 
any  circumstance  of  his  sufferings. 

Those  views  which  such  an  one  hath  had  by  faith, 
of  the  uncreated  glories  above,  of  the  things  in  hea- 
venly places,  where  Christ  sits  at  the  right  hand  of 
God,  of  the  glory  within  the  vail,  whereby  they  have 
been  realised  and  made  present  to  his  soul,  will  now 
visit  him  every  moment,  abide  with  him  continually, 
and  put  forth  their  efficacy  to  his  support  and  re- 
freshment. Alas  !  what  will  become  of  many  of  us, 
who  are  grovelling  continually  on  the  earth,  whose 
bellies  cleave  to  the  dust,  who  are  strangers  to  the 
thoughts  of  heavenly  things,  when  distressing  troubles 
shall  befal  us  1  Why,  shall  we  think  that  refreshing 
thoughts  of  things  above  Avill  then  visit  our  souls, 
when  we  resisted  their  admittance  in  days  of  peace  1 
Do  you  come  to  me  in  your  distress,  saith  Jeptha, 
when  in  the  time  of  your  peace  you  drove  me  from 
you  '?  When  we  would  thus  think  of  heavenly  things 
to  our  refreshment,  we  shall  hardly  get  them  to  make 
an  abode  with  us.  I  know  God  can  come  in  by  the 
mighty  power  of  his  spirit  and  grace,  to  support  and 
comfort  the  souls  of  them  who  are  called,  and  even 
surprised  into  the  greatest  of  sufferings.  Yet  do  I 
know  also,  that  it  is  our  duty  not  to  tempt  him,  in  the 
neglect  of*  the  ways  and  means  which  he  hath  ap- 
pointed for  the  communication  of  his  grace  to  us. 

Our  Lord  Jesus  Christ  himself,  as  the  author  and 
finisher  of  our  faith,  for  the  joy  that  was  set  before 
him,  endured  the  cross  and  despised  the  shame.     Heb, 


OF    SPIRITUAL    Mir^DEDNESS.  107 

xii.  2.  His  mediatory  glory  in  the  salvation  of  the 
church,  was  the  matter  of  the  joy  set  before  him. 
This  he  took  the  view  and  prospect  of,  in  all  his  suf- 
ferings, to  his  refreshment  and  support.  And  his  ex- 
ample, as  the  author  and  finisher  of  our  faith,  is  more 
efficaciously  instructive  than  any  other  rule  or  precept. 
Eternal  glory  is  set  before  us  also ;  it  is  the  design  of 
God's  wisdom  and  grace,  that  by  the  contemplation  of 
it  we  should  relieve  ourselves  in  all  our  sufferings, 
yea,  and  rejoice  with  joy  unspeakable  and  full  of  glory. 
How  many  of  those  blessed  souls  now  in  the  enjoy- 
ment of  God  and  glory,  who  passed  through  fiery  trials 
and  great  tribulations,  were  enabled  to  sing  and  rejoice 
in  the  flames  by  a  prepossession  of  this  glory  in  their 
minds  through  believing  1  Yea,  some  have  been  so 
filled  with  them,  as  to  take  off  all  sense  of  pain  under 
the  most  exquisite  tortures.  When  Stephen  was  to 
be  stoned,  to  encourage  him  in  his  sufferings  and  com- 
fort him  in  it,  the  heavens  were  opened,  and  he  saw 
Jesus  standing  at  the  right  hand  of  God.  Who  can 
conceive  what  contempt  of  all  the  rage  and  madness 
of  the  Jews,  what  a  neglect  of  all  the  pains  of  death, 
this  view  raised  his  holy  soul  unto  %  To  obtain  there- 
fore, such  views  frequently  by  faith,  as  they  do  who 
are  truly  spiritually  minded,  is  the  most  effectual  way 
to  encourage  us  unto  all  our  sufferings.  The  apostle 
gives  us  the  force  of  this  encouragement,*  in  a  compar- 
ison with  earthly  things.  1  Cor.  ix.  25.  '  Every  man 
who  striveth  for  the  mastery,  is  temperate  in  all  things ; 
now  they  do  it  to  obtain  a  corruptible  crown,  but  we 
an  incorruptible.'  If  men,  when  a  corruptible  crown 
of  vain  honor  and  applause  is  proposed  to  them,  will 
do  and  endure  all  that  is  needful  for  the  attainment  of 
it,    and  relieve    themselves   in   their   hardships   with 


108  OF    SPIRITUAL    MINDEBNESS. 

thoughts  and  imaginations  of  attaining  it,  grounded 
on  uncertain  hopes ;  shall  not  we,  who  have  a  crown 
immortal  and  invisible  proposed  to  us,  and  that  with 
the  highest  assurance  of  the  enjoym.ent  of  it,  cheerfully 
UndeTgo,  endure,  and  sufier^  what  we  are  to  go  through 
in  the  way  to  it. 

4.  This  is  the  most  effectual  means  to  wean  the 
hearts  and  affections  from  things  here  below  j  to  keep 
the  mind  to  an  undervaluation,  yea,  a  contempt  of 
them,  as  occasion  shall  require.  For  there  is  a  season 
wherein  there  is  such  a  contempt  required  in  us  of  all 
relations  and  enjoyments,  as  our  Saviour  calleth,  the 
hating  of  them ;  that  is,  not  absolutely,  but  compara- 
tively, in  comparison  of  him  and  the  Gospel,  with  the 
duties  which  belong  to  our  profession.     Luke  xiv.  26, 

*  If  any  man  come  to  me,  and  hate  not  father  and 
mother,  and  wife  and  children,  and  brethren  and  sis- 
ters, yea,  and  his  own  life  also,  he  cannot  be  my  dis- 
ciple.' Some,  I  fear,  if  they  did  but  consider  it,  would 
be  apt  to  say.  This  is  a  hard  saying,  who  can  bear  it  1 
and  others  cry  out  with  the  disciples  in  another  case, 
Lord,  who  then  can  be  saved  ?  But  it  is  the  word 
whereby  we  must  be  judged,  nor  can  we  be  the  disci- 
ples of  Christ  on  any  other  terms.  But  here,  in  an 
especial  manner,  lie  the  wound  and  weakness  of  faith 
and  profession  in  these  our  days.  The  bellies  of  men 
cleave  unto  the  dust,  or  their  affections  to  earthly 
things. 

I  speak  not  of  those  who,  by  rapine,  deceit,  and  op- 
pression, strive  to  enrich  themselves  ;  nor  of  those 
who  design  nothing  more  than  the  attainment  of 
greatness  and  promotion  in  the  world,  though  not  by 
ways  of  open  wickedness ;  least  of  all,  of  them  who 
make  religion,  and  perhaps  their  ministry   therein,  a 


OF    SPIRITUAL    MINDEDNES3.  109 

means  for  the  attaining  secular  ends  and  preferments. 
No  wise  man  can  suppose  such  persons,  any  of  them,  to 
be  spiritually  minded,  and  it  is  most    easy  to  disprove 
all  their  pretences.     But  I  intend  only  those  at  present, 
whose  ways  and  means  of  attaining  riches  are  laA^i'ul, 
honest,  and  unblameable ;  who   use   them  with  some 
moderation,  and  do  profess  that  their   portion  lies  in 
better  things  ;  so  as  it  is  hard  to  fasten  a  conviction  on 
them,  in  matters  of  their  conversation.     VThatever  may 
seem  to  reflect  upon  them,  they  esteem    it    to  be  that, 
whose    omission  would   make    them    foolish  in   their 
affairs,  or  negligent  in  their  duty.     But   even  amonff 
these  also,  there  is  oft-times  that  inordinate   love  unto 
present  things,  that  esteem  and  valuation  of  them,  that 
concernment  in  them,  as  are  not   consistent  with  their 
being  spiritually  minded.     With  some,  their  relations 
with  some,  their  enjoyments,  with  most,  both  in  con- 
junction, are  an  idol  which  they  set  up  in  their  hearts 
and  secretly  bow  down  unto.     About  these  are  their 
hopes  and  fears  exercised ;  on  them  is   their   love,  in 
them  is  their  delight.     They  are  whollj-  taken  up  with 
their  own  concerns,  count  all  lost  that  is  not  spent  on 
them.,  and  all  time  mispent  that  is  not  engaged  about 
them.     Yet  the  things  which  they  do,  they  judge  to  be 
good  in  themselves  ;    their  hearts    do    not    condemn 
them  as  to  the  matter  of  them.     The  valuation  they 
have  of  their   relations  and   enjoyments  they  suppose 
to  be  lawful,  within  the  bounds  which  they  have  as- 
signed to  it.     Their  care  about  them  is,  in  their  own 
minds,  but  their  duty.     It  is  no  easy  matter,  it  requires 
much  spiritual  wisdom  to  fix  right  boundaries  to  our 
affections,  and  their  actings  about  earthly  things.     But 
let  men  plead  and  pretend  what  they  please,   I  shall 
offer  one  rile  \n  this  case  which  will  not  fail.     And 


llO  OF   SPIRITUAL    MINDEDNKSS. 

this  is,  that  when  men  are  so  confident  in  the  good 
state  and  measure  of  their  affection  and  their  actings 
towards  earthly  things,  as  that  they  will  oppose  their 
engagements  in  them  to  kno^vn  duties  of  religion,  pie- 
ty and  charity,  they  are  gone  into  a  sinful  excess.  Is 
there  a  state  of  the  poor  that  requires  their  liberality 
and  bounty  1  you  must  excuse  them,  they  have  fami- 
lies to  provide  for ;  when  what  is  expected  from  them 
signifies  nothing  at  all,  as  unto  a  due  provision  for  their 
families,  nor  is  what  would  lessen  their  inheritances 
or  portions  one  penny  in  the  issue.  Are  they  called 
to  an  attendance  on  seasons  of  religious  duties ;  they 
are  so  full  of  business,  that  it  is  impossible  for  them  to 
have  leisure  for  any  such  occasions  j  so  by  all  ways 
declaring  that  they  are  under  the  power  of  a  preva- 
lent predominant  affection  to  earthly  things.  This 
fills  all  places  with  lifeless,  sapless,  useless  professors, 
who  approve  themselves  in  their  condition,  whilst  it  is 
visibly  unspiritual  and  withering. 

,  The  heart  will  have  something  whereon  in  a  way  of 
pre-eminence,  it  will  fix  itself  and  its  affections.  This 
in  all  its  perpetual  motions  it  seeks  for  rest  and  satis- 
faction in ;  and  every  man  hath  an  edge,  the  edge  of 
his  affections  is  set  in  one  way  or  other,  though  it  be 
more  keen  in  some  than  others.  And  whereas,  all 
sorts  of  things,  that  the  heart  can  fix  upon  or  turn  the 
edge  of  its  affections  unto,  are  distributed  by  the 
Apostle  into  things  above  and  things  beneath,  things 
heavenly  and  things  earthly,  if  we  have  not  such  a 
view  and  prospect  of  heavenly  things  as  to  cause  our 
hearts  to  cleave  to  them  and  delight  in  them,  let  us 
pretend  what  we  will,  it  is  impossible  but  that  we  shall 
be  under  the  power  of  a  predominant  affection  unto 
the  things  of  this  world. 


OF    SPIRITUAL   MIKDEDNESS.  Ill 

Herein  lies  the  great  danger  of  multitudes  at  this 
present  season  j  for  let  men  profess  what  they  will, 
under  the  power  of  this  frame,  their  eternal  state  is  in 
hazard  every  moment ;  and  persons  are  engaged  in  it 
in  great  variety  of  degrees ;  we  may  cast  them  under 
two  heads. 

1.  Some  do  not  at  all  understand  that  things  are 
amiss  with  them,  or  that  they  are  much  to  be  blamed. 
They  plead,  as  was  before  observed,  that  they  are  all 
lawful  things  which  their  hearts  cleave  to,  and  which 
it  is  their  duty  to  take  care  of  and  regard.  May  they 
not  delight  in  their  own  relations,  especially  at  such  a 
time,  when  others  break  and  cancel  all  duties  and 
bonds  of  relation  in  the  service  of,  and  provision  they 
make  for,  their  lusts  1  May  they  not  be  careful  in 
good  and  honest  ways  of  diligence  about  the  things 
of  the  world,  when  they  most  either  lavish  their  time 
away  in  the  pursuit  of  bestial  lusts,  or  heap  them  up 
by  deceit  and  oppression  \  May  they  not  contrive  for 
the  promotion  of  their  children  in  the  world,  to  add 
the  other  hundred  or  thous  and  pounds  to  their  advance- 
ment, that  they  may  be  in  as  good  condition  as  others, 
seeing  he  is  worse  than  an  infidel  who  provides  not  for 
his  own  family  1  By  such  reasonings  and  secret 
thoughts  do  many  justify  themselves  in  their  earthly 
mindedness.  And  so  fixed  are  they  in  the  approbation 
of  themselves,  that  if  you  urge  them  to  their  duty, 
you  shall  lose  their  acquaintance,  if  they  do  not  be- 
come your  enemies  for  telling  them  the  truth.  Yea, 
they  will  avoid  one  duty  that  lieth  not  against  their 
earthly  interest,  because  it  leads  to  another.  They 
will  not  engage  in  religious  assemblies,  or  be  constant 
to  their  duty  in  them,  for  fear  duties  of  charity  should 
be  required  of  them,  or  expected  from  them.     On  what 


112  OF    SPIRITUAL    MINDEDNESS. 

grounds  such  persons  can  satisfy  themselves  that  they 
are  sptritually  mmded,  I  know  not.  I  shall  leave  only 
one  rule  with  persons  that  are  thus  minded.  '  Where 
our  love  to  the  world  hath  prevailed,  by  its  reasonings, 
pleas,  and  pretences,  to  take  away  our  fear  and  jea- 
lousy over  our  own  hearts,  lest  we  should  inordinately 
love  it,  there  it  is  assuredty  predominant  in  us.' 

2.  Others  are  sensible  of  the  evil  of  their  hearts,  at 
least  are  jealous  and  afraid  lest  it  should  be  found  that 
their  hearts  do  cleave  inordinately  to  these  things. 
Hence  they  endeavor  to  contend  against  this  evil, 
sometimes  by  forcing  themselves  unto  such  acts  of 
piety  or  charity  as  are  contrary  to  that  frame,  and 
sometimes  by  laboring  a  change  of  the  frame  itself : 
especially  they  will  do  so  when  God  is  pleased  to 
awaken  them  by  trials  and  afflictions,  such  as  write 
vanity  and  emptiness  on  all  earthly  enjoyments.  But 
for  the  most  part,  they  strive  not  lawfully,  and  obtain 
not  what  they  seem  to  aim  at. 

This  disease  with  many  is  mortal  j  and  will  not  be 
thoroughly  cured  in  any  but  by  the  due  exercise  of 
this  part  of  spiritual  mindedness.  There  areother  duties 
required  also  to  the  same  end,  namely,  of  the  mortifi- 
cation of  our  desires  and  affections  unto  earthly  things, 
whereof  I  have  treated  elsewhere.  But  without  this, 
or  a  fixed  contemplation  on  the  desirableness,  beauty, 
and  glory  of  heavenly  things,  it  will  not  be  attained. 
Further  to  evidence  the  truth  hereof,  we  may  observe 
these  two  things.  First,  If  by  any  means  a  man  seem 
to  have  taken  off  his  heart  from  the  love  of  present 
things,  and  be  not  at  the  same  time  taken  up  with  the 
love  of  things  that  are  heavenly,  his  seeming  mortifi- 
cation is  of  no  advantage  unto  him.  So  persons  fre- 
quently through  discontent,  disappointments,  or  dis- 


OF   SPIRITUAL   MINDEDNESS.  113 

satisfaction  with  relations,  or  mere  natural  weariness, 
have  left  the  world,  the  affairs  and  cares  of  it,  as  unto 
their  wonted  conversations  in  it,  and  have  betaken 
themselves  to  monasteries,  convents,  or  other  retire- 
ments suiting  their  principles,  without  any  advantage 
to  their  souls*  Secondly,  God  is  no  such  severe  lord 
and  master,  as  to  require  us  to  take  off  our  affections 
from,  and  mortify  them  under,  those  things  which  the 
law  of  our  nature  makes  dear  to  us,  as  wives,  chil- 
dren, houses,  lands,  and  possessions,  and  not  propose 
to  us  somewhat  that  is  incomparably  more  excellent  to 
fix  them  upon.  So  he  invites  the  elect  of  the  Gentiles 
to  Christ,  Psal.  xlv.  10.  '  Hearken,  O  daughter,  and 
consider,  and  incline  thine  ear,  forget  also  thine  own 
people,  and  thy  father's  house  ;'  that  is,  come  into  the 
faith  of  Abraham,  who  forsook  his  country  and  his 
father's  house,  to  follow  God  wheresoever  he  pleased. 
But  he  proposetli  this  for  their  encouragement,  ver.  11. 
'  So  shall  the  King  greatly  desire  thy  beauty,  for  he 
is  thy  Lord,  and  worship  thou  him.'  The  love  of  the 
Great  King,  is  an  abundant  satisfactory  recompense 
for  parting  with  all  things  in  this  world.  So  when 
Abraham's  servant  was  sent  to  take  Rebecca  for  a  wife 
unto  Isaac,  he  required  that  she  should  immediately 
leave  father  and  mother,  brothers,  and  all  enjoyments, 
and  go  along  with  him ;  but  withal,  that  she  might 
know  herself  to  be  no  loser  thereby,  he  not  only  assur- 
ed her  of  the  greatness  of  his  master,  but  also  a  pres- 
ent gave  her  jewels  of  silver,  and  jewels  of  gold,  and 
raiment.  Gen.  xxiv.  53.  And  when  our  Saviour  re- 
quires that  we  should  part  with  all  for  his  sake  and 
the  gospel,  he  promiseth  an  hundred  fold  in  lieu  of 
them,  even  in  this  life ;  namely,  an  interest  in  things 

spiritual  and  heavenly.     Wherefore  without  an  assid- 
10* 


114  OF   SPIRITUAL   mNDEDNESS. 

nous  meditation  on  heavenly  things,  as  a  better,  more 
noble  and  suitable  object  for  our  affections  to  be  fixed 
on,  we  can  never  be  freed  in  a  due  manner  from  an 
inordinate  love  of  things  here  below. 

It  is  sad  to  see  some  professors,  who  will  keep  up 
spiritual  duties  in  churches  and  in  their  families,  who 
will  speak  and  discourse  of  spiritual  things,  and  keep 
themselves  from  the  open  excesses  of  the  world ;  yet 
when  they  come  to  be  tried  by  such  duties  as  entrench 
on  their  love  and  adherence  to  earthly  things,  quickly 
manifest  how  remote  they  are  from  being  spiritually 
minded  in  a  due  manner.  Were  they  to  be  tried,  as 
our  Saviour  tried  the  young  man  who  made  such  a  pro- 
fession of  his  conscientious  and  religious  conversation ; 
Go  sell  what  thou  hast,  give  to  the  poor,  and  follow 
me  ;  something  might  be  pleaded  in  excuse  for  their 
tergiversation.  But,  alas !  they  will  decline  their  duty 
when  they  are  not  touched  to  the  hundredth  part  of 
their  enjoyments. 

I  bless  God,  I  speak  not  thus  of  many,  of  my  own 
knowledge  ;  and  may  say  with  the  apostle  to  the  most 
to  whom  I  usually  speak  in  this  manner  ;  '  But,  belov- 
ed, we  are  persuaded  better  things  of  you,  and  things 
that  accompany  salvation,  though  we  thus  speak.' — 
Heb.  vi.  9.  Yea,  the  same  testimony  may  be  giv^en  of 
many  in  this  city,  which  the  same  apostle  gives  to  the 
churches  of  Macedonia,  2  Cor.  viii.  1 — 3.  'Under- 
stand the  grace  of  God  bestowed  on  the  churches  of 
Macedonia,  how  that,  in  a  great  trial  of  affliction,  the 
abundance  of  their  joy  and  their  poverty  abounded 
unto  the  riches  of  their  liberality  ;  for  to  their  power, 
and  beyond  their  power,  they  were  willing  of  them- 
selves.' There  hath  been  nothing  done  amongst  us, 
that  may  or  can  be  boasted  of  5  yet,  considering  all 


OF    SPIRITUAL   MINDEDJs'ESS.  115 

circumstances,  it  may  be,  there  have  not  been  more  in- 
stances of  true  evangelical  charity,  in  any  age  or 
place,  for  these  many  years.  For  them  who  have  been 
but  useful  and  helpful  therein,  the  Lord  remember  them 
for  good,  and  spare  them  according  to  the  multitude 
of  his  mercies.  It  is  true,  they  have  not,  many  of 
them,  founded  colleges,  built  hospitals,  or  raised  works 
of  state  and  magnificence  :  for  very  many  of  them  are 
such,  as  whose  '  deep  poverty  comparatively  hath 
abounded  unto  the  riches  of  their  liberality.'  The 
backs  and  bellies  of  multitudes  of  poor  and  needy  ser- 
vants of  Christ,  have  been  warmed  and  refreshed  by 
them,  blessing  God  for  them.  Thanks  be  to  God, 
saith  the  apostle  in  this  case,  for  his  unspeakable  gift. 
2  Cor.  ix.  15.  Blessed  be  God,  who  hath  not  left  the 
gospel  without  this  glory,  nor  the  profession  of  it 
without  this  evidence  of  its  power  and  efficacy.  Yea, 
God  hath  exalted  the  glory  of  persecutions  and  afflic- 
tions ;  for  many,  since  they  have  lost  much  of  their 
enjoyments  by  them,  and  have  their  all  endangered 
continually,  have  abounded  in  duties  of  charity  beyond 
what  they  did  in  the  days  of  their  fulness  and  prosper- 
ity. So  out  of  the  eater  there  hath  come  forth  meat. 
And  if  the  world  did  but  know  what  fruits,  in  a  way 
of  charity  and  bounty,  unto  the  praise  of  God  and 
glory  of  the  gospel,  have  been  occasioned  by  their 
making  many  poor,  it  would  abate  of  their  satisfaction 
in  their  successes. 

But  with  many  it  is  not  so :  their  minds  are  so  full 
of  earthly  things,  they  so  cleave  to  them  in  their  afTec- 
tions,  that  no  sense  of  their  duty,  no  example  of  others, 
no  concernment  of  the  glory  of  God  or  the  gospel, 
can  make  any  impression  on  them.  If  there  be  yet  in 
them   so  much  light  and  life  of  grace  as  to  design  a 


116  OF    SPIRITUAL   MINDEDNESS. 

deliverance  from  this  woful  condition,  the  means  in- 
sisted on  must  be  made  use  of. 

Especially  this  advice  is  needful  to  those  who  are 
rich,  who  have  large  possessions,  or  abound  in  the 
goods  of  this  world.  The  poor,  the  afflicted,  the  sor- 
rowful, are  prompted,  from  their  outward  circumstan- 
ces, as  Avell  as  excited  by  inward  grace,  frequently  to 
remember  and  to  think  of  the  things  above,  wherein 
lies  their  only  reserve  and  relief  against  the  trouble 
and  urgency  of  their  present  condition.  But  the  en- 
joyment of  these  things  in  abundance,  is  accompanied 
with  a  two-'fold  evil,  lying  directly  contrary  to  this 
duty. 

1.  A  desire  of  increase  and  adding  thereunto. 
Earthly  enjoyments  enlarge  men's  earthly  desires ; 
and  the  love  of  them  grows  with  their  income.  A 
moderate  stock  of.  waters,  sufficient  for  our  use,  may 
be  kept  within  ordinary  banks.  But  if  a  flood  be 
turned  into  them,  they  know  no  bounds,  but  overflow 
all  about  them. — The  increase  of  wealth  and  riches 
enlargeth  the  desires  of  men  after  them,  beyond  all 
bounds  of  wisdom,  sobrietj^,  or  safety.  He  that  labors 
hard  for  his  daily  bread,  hath  seldom  such  earnest  vehe- 
ment desires  of  an  addition  to  what  he  hath,  as  many 
have,  who  already  have  more  than  they  know  how  to 
use,  or  almost  what  to  do  with.  Thus  they  must  have 
more,  and  the  last  advantage  serves  for  nothing  but  to 
stir  them  up  to  look  out  for  another.  And  yet  such 
men  would,  on  other  accounts,  be  esteemed  good 
Christians,  and  spiritually  minded,  as  all  good  Chris- 
tians are. 

2.  They  draw  the  heart  to  value  and  esteem  them, 
as  those  which  bring  in  their  satisfaction,  and  make 
them  to  differ  from  those  whom  they  see  to  be   poor 


OF    SPIRITUAL   MINDEDNESS.  117 

and  miserable.  Now  these  things  are  contrary  to,  and 
where  they  are  habitually  prevalent,  utterly  inconsis- 
tent with  being  spiritually  minded.  Nor  is  it  possi- 
ble, that  any  who  in  the  least  degree  are  under  their 
power,  can  ever  attain  deliverance,  unless  their  thoughts 
are  fixed,  and  their  minds  thereby  possessed  with 
due  apprehensions  of  invisible  things  and  eternal 
glory. 

These  are  some  few  of  the  many  advantages  which 
w^e  may  obtain  by  fixing  our  thoughts  and  meditations, 
and  thereby  our  affections,  on  the  things  that  are 
above.  And  there  are  some  things  which  make  me 
willing  to  give  a  few  directions  for  the  practice  of  this 
duty.  For  whatever  else  we  are  and  do,  we  neither 
are  nor  can  be,  truly  spiritually  minded,  whereon  life 
and  peace  depend,  unless  we  really  exercise  our 
thoughts  unto  meditations  of  things  above.  Without 
it,  all  our  religion  is  but  vain :  and  as  I  fecir  men  are 
generally  wanting  and  defective  herein,  in  point  of 
practice  ;  so  I  do  also,  that  many,  through  the  dark 
ness  of  their  minds,  the  weakness  of  their  intellect- 
uals, and  ignorance  of  the  nature  of  all  things  unseen, 
do  seldom  set  themselves  unto  the  contemplation  of 
them,  I  shall,  therefore,  give  some  few  directions  for  the 
practice  of  this  duty. 


118  OF   SPIRITUAL   MINDEDNESS. 


CHAPTER    VI. 


Directions  unto  the  exercise  of  our  thoughts  on  things 
above  ;  things  future^  invisible^  and  eternal  ;  on  God 
himself  with  the  difficulties  of  it^  and  oppositions 
unto  it^  and  the  way  of  their  removal.  Right  notions 
of  future  Glory  stated. 

We  have  treated  in  general,  before,  of  the  proper  ob- 
jects of  our  spiritual  thoughts  as  to  our  present  duty. 
That  which  we  were  last  engaged  in,  is  an  especial  in- 
stance in  heavenly  things ;  things  future  and  invisible, 
with  a  fountain  and  spring  of  them  all  in  Christ  and 
God  himself.  And  because  men  generally  are  unskilled 
herein,  and  great  difficulties  arise  in  the  way  of  the 
discharge  of  this  part  of  the  duty  in  hand,  I  shall  give 
some  especial  directions  concerning  it. 

1.  Possess  your  minds  with  right  notions  and  ap- 
prehensions of  things  above,  and  of  the  state  of  future 
glory.  We  are  in  this  duty  to  look  at  the  things  which 
are  not  seen.  2  Cor.  iv.  16.  It  is  faith  only  whereby 
we  have  a  prospect  of  them  ;  for  we  walk  by  faith,  and 
not  by  sight.  And  faith  can  give  us  no  interest  in 
them,  unless  we  have  due  apprehensions  of  them ;  for 
it  doth  but  assent  and  cleave  to  the  truth  of  what  is 
proposed  unto  it.  And  the  greatest  part  of  mankind 
both  deceive  themselves,  and  feed  on  ashes,  in  this 
matter:  they  fancy  a  future  state,  which  hath  no  foun- 
dation but  in  their  own  imaginations.  Wherefore  the 
apostle,  directing  us  to  seek  and  mind  the  things  that 
are  above,  adds,  for  the  guidance  of  our  thoughts,  the 
consideration  of  the  principal  concernment  of  them 
where  Christ  sitteth  at  the  right  hand  of  God.  Col.  iii^ 
1,  2.     He  wouldl  ead  us  to  distinct  apprehensions  of 


OF    SPmiTTJAL   MINDEDNESS.  119 

those  heavenly  things,  especially  of  the  presence  of 
Christ  in  his  exaltation  and  glory.  Wherefore  the  true 
notion  of  these  things  which  we  are  to  possess  our 
minds  withal,  may  here  be  considered. 

All  that  have  an  apprehension  of  a  future  state  of 
happiness,  agree  in  this  matter,  that  it  contains  in  it,  or 
is  accompanied  with,  a  deliverance  and  freedom  from 
all  that  is  evil.  But  in  what  it  is  so,  they  are  not 
agreed.  Many  esteem  only  those  things  that  are  grie- 
vous, troublesome,  wasting,  and  destructive  to  nature, 
to  be  so ;  that  is,  what  is  penal,  in  pain,  sickness,  sor- 
row, loss,  poverty,  with  all  kinds  of  outward  troubles, 
and  death  itself,  are  evils.  Wherefore,  they  suppose  that 
the  future  state  of  blessedness  will  free  them  from  all 
these  things,  if  they  can  attain  to  it.  This  they  will 
lay  in  the  balance  against  the  troubles  of  life,  and 
sometimes  it  may  be  against  the  pleasures  of  it,  which 
they  must  forego.  Yea,  persons  profane  and  profligate 
will,  in  words  at  least,  profess,  that  heaven  will  give 
them  rest  from  ail  their  troubles.  But  it  is  no  place 
of  rest  for  such  persons. 

Unto  all  others  also,  to  believers  themselves,  these 
things  are  evil,  such  as  they  expect  a  deliverance  from 
in  heaven  and  glory :  and  there  is  no  doubt,  but  it  is 
la^vful  for  us,  and  meet,  that  we  should  contemplate  on 
them,  as  those  which  will  give  us  a  deliverance  from 
all  outward  troubles,  death  itself,  and  all  that  leads 
thereto.  Heaven  is  promised  as  rest  to  them  that  are 
troubled.  2  Thes.  i.  7.  It  is  our  duty,  under  all  our 
sufferings,  reproaches,  persecutions,  troubles,  and  sor- 
rows, to  raise  up  our  minds  to  the  contemplation  of 
that  state,  wherein  we  shall  be  freed  from  them  all.  It 
is  a  blessed  notion  of  heaven,  that  God  shall  therein 
wipe  away  all  tears  from   our  eyes.  Kev.    vii.  17,  or 


120  OF    SPIRITUAL    MINDEDNESS. 

remove  far  from  us  all  causes  of  sorrow  ;  and  it  would 
be  to  our  advantage,  if  we  accustomed  our  minds  more 
to  this  kind  of  relief  than  we  do ;  if,  upon  the  incur- 
sion of  fears,  dangers,  sorrows,  we  did  more  readily 
retreat  to  thoughts  of  that  state  wherein  we  shall  be 
freed  from  them  all  j  even  this  most  inferior  consider- 
ation of  it,  would  render  the  thoughts  of  it  more  famil- 
iar, and  the  thing  itself  more  useful  to  us.  Much 
better  it  were,  than  on  such  occasions  to  be  exercised 
v/ith  heartless  complaints,  uncertain  hopes,  and  fruit- 
less contrivances. 

But  there  is  that,  which,  to  them  who  are  truly  spir- 
tually  minded,  hath  more  evil  in  it  than  all  these  things 
together,  and  that  is,  sin.  Heaven  is  a  state  of  deliver- 
ance from  sin,  from  all  sin,  in  all  the  causes,  concomi- 
tants, and  effects  of  it.  He  is  no  true  believer,  to 
whom  sin  is  not  the  greatest  burden,  sorrow,  and 
trouble.  Other  things,  as  the  loss  of  our  dear  dela- 
tions, or  extraordinary  pains,  may  make  deeper  impres- 
sions on  the  mind,  by  its  natural  affections,  at  some 
seasons,  than  ever  our  sins  did  at  any  one  time,  in  any 
one  instance.  So  a  man  may  have  a  greater  trouble  in 
sense  of  pain,  by  a  fit  of  the  toothache,  which  will  be 
gone  in  an  hour,  than  in  an  hectic  fever  or  consump- 
tion, which  will  assuredly  take  away  his  life.  But 
take  in  the  whole  course  of  our  lives,  and  all  the 
actings  of  our  souls  in  spiritual  judgment  as  well  as 
natural  affection,  and  I  do  not  understand  how  a  man 
can  be  a  sincere  believer,  to  whom  sin  is  not  the  great- 
est burden  and  sorrow. 

Wherefore,  in  the  first  place,  it  belongs  to  the  true 
notion  of  heaven,  that  it  is  a  state  wherein  we  shall  be 
eternally  freed  from  sin,  and  all  the  concernments  of 
it,  but  only  the  exaltation  of  the  glory  of  God's  grace 


OF    SPIRITUAL    MINDEDNESS.  121 

in  Christ,  by  the  pardon  of  it.  He  that  truly  hates  sin 
and  abhors  it,  whose  principal  desire  and  design  of  life 
is  to  be  freed  from  it,  as  far  as  it  is  possible ;  who 
v/alks  in  self-abasement,  through  a  sense  of  his  many 
disappointments,  when  he  hoped  it  should  act  in  him 
no  more,  cannot,  as  I  judge,  but  frequently  betake  him- 
self for  refreshment  to  thoughts  of  that  state  wherein 
he  shall  be  freed  from  it,  and  triumph  over  it  to  eter- 
nity. This  is  a  notion  of  heaven  that  is  easily  appre- 
hended and  fixed  on  the  mind,  which  we  may  dwell  upon, 
to  the  great  advantage  and  satisfaction  of  our  souls. 

Frequent  thoughts  and  meditations  of  heaven,  under 
this  notion,  argue  a  man  to  be  spiritually  minded. 
For  it  is  a  convincing  evidence  that  sin  is  a  burden  to 
him,  that  he  longs  to  be  delivered  from  it  and  all  its 
consequents ;  that  no  thoughts  are  more  welcome  to 
him,  than  those  of  that  state  wherein  sin  shall  be  no 
more.  And  although  men  are  troubled  about  their 
sins,  and  would  desirously  be  freed  from  them,  so  far 
as  they  perplex  their  minds,  and  make  their  con- 
sciences uneasy  ;  yet  if  they  are  not  much  in  the  pros- 
pect of  this  relief,  if  they  find  not  refreshment  in  it,  I 
fear  their  trouble  is  not  such  as  it  ought  to  be.  Where- 
fore, when  men  can  so  wrangle  and  wrestle  with  their 
convictions  of  sin,  and  yet  take  up  the  best  of  their 
relief  in  hopes  that  it  will  be  better  with  them,  at  some 
time  or  other,  in  this  world,  without  longing  desires 
after  that  state  wherein  sin  shall  be  no  more  ;  they  can 
give  no  evidence  that  they  are  spiritually  minded. 

It  is  quite  othervv^ise  with  sincere  believers  in  the 
exercise  of  this  duty.  The  considerations  of  the 
grace  and  love  of  God,  of  the  blood  of  Christ,  of  the 
purity  and  holiness  of  that  good  spirit  that  dwelleth  in 

them,  of  the  light,  grace,  and  mercy,  which  they  have 
1] 


122  OF    SPIRITUAL    MlNDEDNESSi 

attained  through  the  promises  of  the  gospel,  are  those 
which  make  the  remainders  of  sin  most  grievous  and 
burdensome  to  them.  This  is  that  which  even  breaks 
their  hearts,  and  makes  some  of  them  go  mourning  all 
the  day  long,  namely,  that  any  thing  of  that  which 
alone  God  hates,  should  be  found  in  them,  or  be  re- 
maining with  them.  It  is,  in  this  condition,  an  evidence 
that  they  are  spiritually  minded,  if,  together  with 
watchful  endeavors  for  the  universal  mortification  of 
sin,  and  utter  excision  of  it,  both  root  and  branch,  they 
constantly  add  these  thoughts  of  that  blessed  state, 
Avherein  they  shall  be  absolutely  and  eternally  freed 
from  all  sin,  with  refreshment,  delight,  and  compla- 
cency. 

These  things  belong  to  our  direction  for  the  fixing 
of  our  thoughts  and  meditations  on  things  above. 
This  the  meanest  and  weakest  person,  who  hath  the 
least  spark  of  sincerity  and  grace,  is  capable  of  appre- 
hending, and  able  to  practice :  and  it  is  that  which  the 
sense  they  have  of  the  evil  of  sin  v/ill  put  tiiem  on 
every  day^  if  they  shut  not  their  eyes  against  the  light 
of  the  refreshment  that  is  in  it.  Let  them  who  cannot 
arise  in  their  minds  to  fixed  and  stable  thoughts  of  any 
other  notion  of  these  invisible  things,  dwell  on  this 
consideration  of  them,  wherein  they  will  find  no  small 
spiritual  advantage  and  refreshment  to  their  souls. 

2.  As  to  the  positive  part  of  this  glorious  future 
state,  the  thoughts  and  apprehensions  of  men  are  very 
various.  And  that  we  may  know  as  well  what  to 
avoid,  as  what  to  embrace,  we  shall  a  little  reflect  on 
some  of  them. 

1.  Many  are  able  to  entertain  no  rational  conceptions 
about  a  future  state  of  blessedness  and  glory,  no  no- 
tions wherein  either  faith  or  reason  is  concerned.     Im- 


OF   SPIRITUAL   MINDEDNESS.  123 

agination  they  have  of  something  that  is  great  and 
glorious,  but  what  it  is  they  know  not.  No  wonder 
if  such  persons  have  no  delight  in,  no  use  for,  thoughts 
of  heaven.  When  their  imaginations  have  fluctuated 
up  and  down  in  all  uncertainties  for  a  while,  they  are 
swallowed  up  in  nothing.  Glorious,  and  therefore  de- 
sirable, they  take  it  for  granted  that  it  must  be :  but 
nothing  can  be  so  to  them,  but  what  is  suitable  to  their 
present  dispositions,  inclinations,  and  principles :  and 
hereof  there  is  nothing  in  the  true  spiritual  glory  of 
heaven,  or  in  the  eternal  enjoyment  of  God.  These 
things  are  not  suited  to  the  wills  of  their  minds  and  of 
the  flesh,  and  therefore  they  cannot  rise  up  to  any 
constant  desire  of  them.  Hence  to  please  themselves, 
they  begin  to  imagine  what  is  not.  But  whereas 
what  is  truly  heaven,  pleaseth  them  not,  and  what 
doth  please  them  is  not  heaven,  nor  there  to  be  found, 
they  seldom  or  never  endeavor,  in  good  earnest,  to 
exercise  their  thoughts  about  it. 

It  were  well  if  darkness  and  ignorance  of  the  true 
nature  of  the  future  state  and  eternal  glory,  did  not 
exceedingly  prejudice  believers  themselves,  as  to  their 
delight  in  them  and  meditations  about  them.  They 
have  nothing  fixed  or  stated  in  their  minds,  which 
they  can  betake  themselves  to  in  their  thoughts,  when 
they  would  contemplate  about  them.  And  by  the 
way,  whatever  diverts  the  minds  of  men  from  the 
power  and  life  of  spiritual  worship,  as  do  all  pompous 
solemnities  in  the  performance  of  it,  doth  greatly  hin- 
der them  as  to  right  conceptions  of  our  future  state. 
There  was  a  promise  of  eternal  life  given  to  the 
saints  under  the  Old  Testament :  but  whereas  they 
were  obliged  to  a  worship  that  was  carnal  and  out- 
wardly pompous,  they  never  had  clear  and  distinct  ap- 


124  OF    SPIRITUAL   MINDEDNESS. 

prehensions  of  the  future  state  of  glory :  for  life  and 
immortality  were  brought  to  light  by  the  gospel. 
Wherefore,  although  no  man  living  can  see  or  find  out 
the  infinite  riches  of  eternal  glory ;  yet  it  is  the  duty 
of  all  to  be  acquainted  with  the  nature  of  it  in  general, 
so  as  that  they  may  have  fixed  thoughts  of  it,  love  to 
it,  earnest  desires  after  it,  all  under  its  o^vn  true  and 
proper  notion. 

2.  So  great  a  part  of  mankind  as  the  Mahometans, 
to  whom  God  hath  given  all  the  principal  and  most 
desirable  parts  of  the  world  to  inhabit  and  possess, 
conceive  the  state  of  future  blessedness  to  consist  in 
the  full  satisfaction  of  their  sensual  lusts  and  plea- 
sures. An  evidence  this  is,  that  the  religion  which 
they  profess  hath  no  power  or  efficacy  on  their  minds 
to  change  them  from  the  love  of  sin,  or  placing  their 
happiness  in  fulfilling  the  desires  of  the  flesh.  It  doth 
not  at  all  enlighten  their  minds  to  discern  a  beauty  in 
spiritual  things,  nor  excite  their  affections  to  the  love 
of  them,  nor  free  the  soul  to  look  after  blessedness  in 
such  things  as  alone  are  suited  to  its  rational  consti- 
tution ;  for  if  it  did,  they  would  place  their  happiness 
and  blessedness  in  them.  Wherefore,  it  is  nothing 
but  an  artifice  of  the  god  of  this  world,  to  blind  the 
eyes  of  men  to  their  eternal  destruction. 

3.  Some  of  the  philosophers  of  old  attained  an  ap- 
prehension, that  the  blessedness  of  men  in  another 
world  doth  consist  in  the  soul's  full  satisfaction  in  the 
goodness  and  beauty  of  the  Divine  Nature :  and  there 
is  a  truth  in  this  notion,  which  contemplative  men 
have  adorned  with  excellent  and  rational  discourses  : 
and  sundry  who  have  been  and  are  learned  among 
Christians,  have  greatly  improved  this  truth  by  the 
light   of  the   scripture.     From   reason  they   take    up 


of    SPIRITUAL    MINDEDNESS.  H5 

with  thoughts  of  the  goodness,  the  amiableness,  the 
self-sufficiency,  the  all-sufficient  satisfactoriness  of  the 
infinite  perfections  of  the  Divine  Nature.  These 
things  shine  in  themselves  with  such  a  glorious  light, 
as  that  there  is  no  more  required  to  a  perception  of 
them,  but  that  men  do  not  wilfully  shut  their  eyes 
against  it,  through  bestial  sensuality  and  love  of  sin. 
From  reason  also,  they  frame  their  conceptions  con- 
cerning the  capacity  of  the  souls  of  men  for  the  im- 
mediate enjoyment  of  God,  and  what  is  suited  therein 
to  their  utmost  blessedness.  No  more  is  required  to 
these  things,  but  a  due  consideration  of  the  nature  of 
God  and  man,  with  our  relation  to  him  and  depend- 
ence on  him.  By  the  light  of  the  Scripture  they 
frame  these  things  into  that  which  they  call  the  beati- 
fical vision,  whereby  they  intend  all  the  ways  in 
which  God,  in  the  highest  and  immediate  instances, 
can  and  doth  communicate  of  himself  to  the  souls  of 
men,  and  the  utmost  elevation  of  their  intellectual  ca- 
pacities to  receive  those  communications.  It  is  such 
an  intellectual  apprehension  of  the  Divine  Nature  and 
perfections,  with  ineffable  love,  as  gives  the  soul  the 
utmost  rest  and  blessedness  which  its  capacities  can 
extend  to. 

These  things  are  so  ,  and  they  have  been  by  many 
both  piously  and  elegantly  illustrated ;  howbeit,  they 
are  above  the  capacities  of  ordinary  Christians ;  they 
know  not  how  they  manage  them  in  their  minds,  nor 
exercise  their  thoughts  about  them  5  they  cannot  re- 
duce them  to  present  usefulness,  nor  make  them  sub- 
servient to  the  exercise  and  increase  of  grace  :  and  the 
truth  is,  the  Scripture  gives  us  another  notion  of  heaven 
and  glory,  not  contrary  to  this,  not    inconsistent  with 

it,  but  more  suited  to  the  I'aith  and  experience  of  be- 
ll* 


126  Ot   SPIRITUAL   MiNtoEDNfiSS. 

lievers,  and  which  alone  can  convey  a  true  and  useful 
sense  of  these  things  to  our  minds*  This,  therefore, 
is  diligently  to  be  inquired  into,  aud  firmly  stated  in 
our  thoughts  and  affections. 

4.  The  principal  notion  which  the  Scripture  gives 
Us  of  the  titate  of  heavenly  blessedness,  and  which 
the  meanest  believers  are  capable  of  improving  in 
daily  practice,  is^  that  faith  shall  be  turned  into  sight, 
and  grace  into  glory.  We  walk  now  by  faith  and  not 
by  sight,  saith  the  apostle.  2  Cor.  iii.  7.  Wherefore 
this  is  the  difference  between  our  present  and  our  fu ' 
ture  state,  that  sight  hereafter  shall  supply  the  room 
of  faith.  1  John.  iii.  2.  And  if  sight  come  into  the 
place  of  faith,  then  the  object  of  that  sight  must  be 
the  same  with  the  present  object  of  our  faith.  So  the 
apostle  informs  us,  1  Cor.  xiii.  9—12.  '  For  we  know* 
in  part,  and  we  prophecy  in  part ;  but  when  that 
which  is  perfect  is  cotne,  then  that  which  is  in  part 
shall  be  done  away.  For  now  we  see  through  a  glass 
darkly,  but  then  face  to  face.'  Those  things  which 
We  see  now  darkly,  as  in  a  glass,  we  shall  then  have 
an  immediate  sight,  and  full  comprehension  of  j  for 
that  which  is  perfect,  must  come  and  do  away  that 
which  is  in  part.  What  then  is  the  principal  present 
object  of  faith  as  it  is  evangelical,  into  whose  room 
light  must  succeed  1  Is  it  not  '  the  manifestation  of 
the  glory  of  the  infinite  wisdom,  grace,  love,  kindness 
and  power  of  God  in  Christ,  the  revelation  of  the 
eternal  counsels  of  his  will,  and  the  ways  of  their  ac- 
complishment to  the  eternal  salvation  of  the  church  in 
and  by  him,  V\dth  the  glorious  exaltation  of  Christ 
himself!'  Wherefore,  in  the  full,  satisfactory  repre- 
sentation of  these  things  to  our  souls^  received  by 
sightj  or  a  direct,   immediate   intuition,  of  them,  doth 


OF    SHRlTUAL    MlNDEDNllSS.  127 

the  glory  of  heaven  principally  consist.  We  behold 
them  now  darkly  as  in  a  glass  ;  that  is,  the  utmost 
which  by  faith  we  can  attain  to ;  in  heaven  they  shall 
be  openly  and  fully  displayed.  The  infinite,  incompre- 
hensible excellencies  of  the  divine  nature,  are  not  pro^ 
posed  in  Scripture  as  the  immediate  object  of  our 
faith,  nor  shall  they  be  so  unto  sight  in  heaven.  The 
manifestation  of  them  in  Christ  is  the  immediate  object 
of  our  faith  here,  and  shall  be  of  our  sight  hereafter. 
Only  through  this  manifestation  of  them  we  are  led 
even  by  faith,  ultimately  to  acquiesce  in  them  j  as  we 
shall  in  heaven  be  led  by  love,  perfectly  to  adhere  to 
them  with  delight  ineffable.  This  is  our  immediate 
objective  glory  in  heaven  j  we  hope  for  no  other ; 
and  this,  if  God  will  I  shall  shortly  more  fully  explain. 

Whoever  lives  in  the  exercise  of  faith,  and  hath  any 
experience  of  the  life,  power,  and  sweetness  of  these 
heavenly  things,  to  whom  they  are  a  spring  of  grace 
and  consolation,  they  are  able  to  meditate  on  the  glory 
of  them  in  their  full  enjoyment.  Think  much  of 
heaven,  as  that  which  will  give  you  a  perfect  view  and 
comprehension  of  the  wisdom  and  love  and  grace  of 
God  in  Christ,  with  those  other  things  which  shall  be 
immediately  declared. 

Some,  perhaps,  will  be  ready  to  say,  that  if  this  be 
lieaven,  they  can  see  no  great  glory  in  it,  no  such 
beauty  as  for  which  it  should  be  desired.  It  may  be 
so ;  for  some  have  no  instrument  to  take  a  view  of  in- 
visible things  but  carnal  imaginations ;  some  have  no 
light,  no  principle,  no  disposition  of  mind  or  soul 
whereto  these  things  are  either  acceptable  or  suitable. 
Some  will  go  no  further  in  the  consideration  of  the 
divine  excellencies  of  God,  and  the  faculties  and  act* 
ings  of  our  souls,  than   reason  will  guide  them,  which 


128  OF    SPIRITUAL    MINDEDNESSi 

may  be  of  use :  but  we  look  for  no  other  heaven,  we 
desire  none^  but  what  we  are  led  to,  and  prepared  for, 
by  the  light  of  the  gospel ;  that  which  shall  perfect  all 
the  beginnings  of  God's  grace  in  us ;  not  what  shall  be 
quite  of  another  nature,  and  destructive  of  them.  We 
value  not  that  heaven  which  is  equally  suited  to  the 
desires  and  inclinations  of  the  worst  of  men,  as  well 
as  the  best ;  for  we  know  that  they  who  like  not  grace 
here,  neither  do  nor  can  like  that  which  is  glory  here- 
after. No  man  who  is  not  acquainted  experimentally 
in  some  measure  with  the  life,  power,  and  evidence  of 
faith  here,  hath  any  other  heaven  in  his  aim  but  what 
is  erected  in  his  own  imagination.  The  glory  of 
heaven  which  the  gospel  prepares  us  for,  which  faith 
leads  and  conducts  us  to,  which  the  souls  of  believers 
long  after,  as  that  Vv^hich  shall  give  us  full  rest,  satis- 
faction, and  complacency,  is  the  full,  open,  perfect 
manifestation  of  the  glory,  of  the  wisdom,  goodness, 
and  love  of  God  in  Christ,  in  his  person  and  media- 
tion, with  the  revelation  of  all  his  counsels  concerning 
them  and  the  communication  of  their  effects  to  us. 
He  that  likes  it  not,  to  whom  it  is  not  desirable,  may 
betake  himself  to  Mahomet's  paradise,  or  the  philoso- 
phers speculations  ;  in  the  gospel  heaven  he  hath  no 
interest.  These  are  the  things  which  we  see  now 
darkly  as  in  a  glass,  by  faith  :  in  the  view  of  them  are 
our  souls  gradually  changed  into  the  likeness  of  God ; 
and  the  comprehension  of  them  is  that  which  shall 
give  us  our  utmost  conformity  and  likenass  to  him, 
whereof  our  natures  are  capable.  In  a  sense  and  ex- 
perience of  their  reality  and  goodness  given  us  by  the 
Holy  Ghost,  do  all  our  spiritual  consolations  and  joys 
consist.  The  effects  produced  by  them  in  our  souls 
are  the  first  fruits  of  glory.     Our  light,  sense,  experi- 


OF   SPIRITUAL   MINDEDNESS.  129 

ence,  and   enjoyment  of  these  things,  however   were 

and  frequently  interrupted,  our  apprehensions  of  them, 

however  dark  and  obscure,  are  the  only  means  whereby 

we  are  made  meet  for  the  inheritance  of  the    saints  in 

light. 

To  have  the  eternal  glory  of  God  in  Christ,  with  all 

the  fruits  of  his  wisdom  and  love,  whilst  we  are  our- 
selves under  the  full  participation  of  the  effects  of 
them,  immediately,  directly,  revealed,  proposed,  made 
known  to  us  in  a  divine  and  glorious  light,  our  souls 
being  furnished  with  a  capacity  to  behold  and  perfectly 
comprehend  them  ;  this  is  the  heaven  which,  accord- 
ing to  God's  promise,  we  look  for :  but,  as  was  said, 
these  things  shall  be  elsewhere  more  fully  treated  of. 

It  is  true,  that  there  are  sundry  other  things  in  par- 
ticular that  belong  to  this  state  of  glory ;  but  what 
we  have  mentioned  is  the  fountain  and  spring  of  them 
all.  We  can  never  have  an  immediate  enjoyment  of 
God  in  the  immensity  of  his  nature,  nor  can  any  cre- 
ated understanding  conceive  such  things.  God's  com- 
munications of  himself  unto  us,  and  our  enjoyment  of 
him,  shall  be  in  and  by  the  manifestation  of  his  glory 
in  Christ.  He  who  can  see  no  glory,  who  is  sensi- 
ble of  no  blessedness  in  these  things,  is  a  stranger  to 
that  heaven  which  the  scripture  reveals,  and  which 
faith  leads  to. 

It  may  be  inquired,  what  is  the  subjective  glory,  or 
what  change  is  to  be  wrought  in  ourselves,  that  we 
may  enjoy  this  glory  1  Now  that  depends  principally 
as  to  our  souls  in  the  '  perfection  of  all  grace,  which 
is  initially  wrought,  and  subjectively  resides  in  us,  in 
this  world.'  The  grace  which  we  have  here  shall  not 
be  done  away  as  to  its  essence  and  nature,  though 
>omewhat  of  it  shall  cease  as  to  the  manner  of  its  op- 


130  OF    SPmiTUAL    MINDEDNESS. 

eration.  "What  soul  could  think  with  joy  of  going  to 
heaven,  if  thereby  he  must  lose  all  his  present  light, 
faith,  and  love  of  God,  though  that  he  were  told  he 
should  receive  that  in  lieu  of  them  which  is  more  excel- 
lent, whereof  he  hath  no  experience,  nor  can  understand 
of  what  nature  it  is  1  When  the  saints  enter  into  rest, 
their  good  works  do  follow  them  ;  and  how  can  they 
do  so,  if  their  grace  do  not  accompany  them,  from 
whence  they  proceed  1  The  perfection  of  our  present 
graces,  which  are  here  weak,  and  interrupted  in  their 
operations,  is  a  principal  eminency  of  the  state  of 
glory ;  faith  shall  be  heightened  into  vision,  as  was 
proved  before  ;  which  doth  not  destroy  its  nature,  but 
cause  it  to  cease  as  to  its  manner  of  operation  towards 
things  invisible.  If  a  man  have  a  weak,  small  faith  in 
this  life,  with  little  evidence,  and  no  assurance,  so  that 
he  doubts  of  all  things,  questions  all  things,  and  hath 
no  comfort  from  what  he  doth  believe  ;  if  afterwards, 
through  supplies  of  grace,  he  hath  a  mighty  prevailing 
evidence  of  the  things  believed,  is  filled  with  comfort 
and  assurance  ;  this  is  not  by  a  faith  or  grace  of  ano- 
ther kind  from  what  he  had  before,  but  by  the  same 
faith,  raised  to  an  higher  degree  of  perfection.  When 
our  Saviour  cured  the  blind  man,  and  gave  him  his 
sight,  (Mark  viii.)  at  first  he  saw  all  things  obscurely 
and  imperfectly  j  he  saw  men,  as  trees  walking,  ver. 
24 ;  but  on  another  application  of  virtue  to  him,  he 
saw  all  things  clearly — ver.  25.  It  was  not  a  sight  of 
another  kind  which  he  then  received  from  what  he  had 
at  first,  only  its  imperfection,  whereby  he  saw  men  like 
trees,  walking,  was  taken  away.  Nor  will  our  perfect 
vision  of  things  above,  be  a  grace  absolutely  of  ano- 
ther kind  from  the  light  of  faith  which  we  here  enjoy, 
only  what  is  imperfect  in  it  will  be  aone  away,  and   it 


OF    SPIRITUAL    HINDEDNESS.  131 

will  be  made  meet  for  the  present  enjoyment  of 
things,  here  at  a  distance  and  invisible.  Love  shall 
have  its  perfection  also,  and  the  least  alteration  in  its 
manner  of  operation  of  any  grace  whatever.  And 
there  is  nothing  that  should  more  excite  us  to  labor 
after  a  growth  in  love  to  God  in  Christ,  than  this,  that 
it  shall  to  all  eternity  be  the  same  in  its  nature  and  in 
n^l  its  operations,  only  both  the  one  and  the  other  will 
be  made  absolutely  perfect.  The  soul  will  be  by  it 
enabled  to  cleave  unto  God  unchangeably,  with  eter- 
nal delight,  satisfaction,  and  complacency.  Hope  will 
be  perfect  in  enjoyment,  which  is  all  the  perfection  it 
is  capable  of.     So  shall  it  be  as  to  other  graces. 

This  subjective  perfection  of  our  natures,  especially 
in  all  the  faculties,  powers,  and  affections  of  our  souls, 
and  all  their  operations,  belongs  to  our  blessedness, 
nor  can  we  be  blessed  without  it.  All  the  objective 
glory  in  heaven  would  not,  in  our  beholding  and  en- 
joying of  it,  (if  it  were  possible,)  make  us  blessed  and 
happy,  if  our  own  natures  were  not  made  perfect, 
freed  from  all  disorder,  irregular  motions,  and  weak, 
imperfect  operations.  What  is  it  then  that  must  give 
our  nature  this  subjective  perfection  ?  It  is  that  grace 
alone,  whose  beginnings  we  are  here  made  partakers 
of;  for  therein  consists  the  renovation  of  the  image 
of  God  in  us.  And  the  immediate  communication  of 
that  image  to  us,  is  the  absolute  perfection  of  our  na- 
tures, the  utmost  which  their  capacity  is  suited  to. 
And  this  gives  us  the  last  thing  to  be  inquired  into, 
namely,  by  what  means  in  ourselves  we  shall  eternally 
abide  in  that  state  !  And  this  is  by  the  unalterable  ad- 
hereYice  of  ourv/hole  souls  to  God,  in  perfect  love  and 
delight.  This  is  that  whereby  alone  the  soul  reacheth 
to  the  essence  of  God,  and  the  infinite,  incomprehen- 


132  OF    SPIRITITAL    MINDEDNESS. 

sible  perfections  of  his  nature  :  for  the  perfect  nature 
hereof,  divine^  revelation  hath  left  under  a  veil,  and 
so  must  we  do  also.  Nor  do  I  designedly  handle 
these  things  in  this  place,  but  only  in  the  way  of  a 
direction  how  to  exercise  our  thoughts  about  them. 

This  is  that  notion  of  heaven,  which  those  who  are 
spiritually  minded,  ought  to  be  conversant  with  ;  and 
the  true  acting  of  it  by  faith,  is  a  discriminating  char- 
acter of  believers.  This  is  no  heaven  to  any  others. 
Those  who  have  not  an  experience  of  the  excellency 
of  these  things  in  their  initial  state  in  this  world,  and 
their  incomparable  transcendency  to  all  other  things, 
cannot  conceive  how  heavenly  glory  and  blessedness 
should  consist  in  them.  Unskilful  men  may  cast  away 
rough,  unwr ought  diamonds,  as  useless  stones ;  they 
know  not  what  polishing  will  bring  them  to.  Nor  do 
men  unskilful  in  the  mystery  of  godliness,  judge  there 
can  be  any  glory  in  rough  unwrought  grace  ;  they 
know  not  what  lustre  and  beauty  the  polishing  of  the 
heavenly  hand  will  give  to  it. 

It  is  generally  supposed,  that  however  men  differ  in 
and  about  religion  here,  yet  they  agree  well  enough 
about  heaven  j  they  would  all  go  to  the  same  heaven. 
But  it  is  a  great  mistake,  they  differ  in  nothing  more  ; 
they  would  not  all  go  to  the  same  heaven.  How  few 
are  they,  who  value  that  heavenly  state  which  we  have 
treated  of;  or  understand  how  any  blessedness  can 
consist  in  the  enjoyment  of  it  1  But  this  and  no  other 
heaven  would  we  go  to.  Other  notions  there  may  be, 
there  are  of  it,  which  being  but  fruits  and  effects  of 
mens's  own  imaginations,  the  more  they  dwell  in  the 
contemplation  of  them,  the  more  carnal  they  may 
grow,  at  best  the  more  superstitious.  But  spiritual 
thoughts  of  this  heaven,  consisting  principally  in  free- 


OF    SPIRITUAL    MINDEDNESS.  133 

dom  from  all  sin,  in  the  perfection  of  all  grace,  m  the 
vision  of  the  glory  of  God  in  Christ,  and  all  the  ex- 
cellencies of  the  divine  nature  as  manifested  in  him, 
are  an  effectual  means  for  the  improvement  of  spirit- 
ual life,  and  the  increase  of  all  graces  in  us ;  for  they 
cannot  but  effect  an  assimilation  in  the  mind  and  heart 
to  the  things  contemplated  on,  where  the  principles 
and  seeds  of  them  are  already  inlaid  and  begun.  This 
is  our  first  direction. 

Secondly.  Having  fixed  right  notions  and  appre- 
hensions of  heavenly  things  in  our  minds,  it  is  our  du- 
ty to  think  and  contemplate  greatly  on  them,  and  our 
own  concernment  in  them.  Without  this,  all  our 
speculations  concerning  the  nature  of  eternal  things, 
will  be  of  no  use  to  us  ;  and  for  your  encouragement 
and  direction,  take  these  few  short  rules  relating  to 
this  duty.  (1.)  Here  lies  the  great  trial,  whether  we 
are  spiritually  minded  or  not,  by  virtue  of  this  rule  , 
if  we  are  risen  with  Christ  we  will  mind  the  things 
that  are  above.  Col.  iii.  3.  (2.)  This  is  the  great 
means  whereby  we  may  attain  further  degrees  in  that 
blessed  frame  of  mind,  if  it  be  already  formed  in  us, 
by  virtue  of  that  rule ;  beholding  the  glory  of  God  as 
in  a  glass,  we  are  changed  into  the  same  image  from 
glory  to  glory.  2  Cor.  iii.  18.  (3.)  Here  lies  the 
great  evidence  whether  we  have  a  real  interest  in  the 
things  above  or  not  j  whether  we  place  our  portion  and 
blessedness  in  them,  according  to  that  rule  j  where  our 
treasure  is,  there  will  our  hearts  be  also.  Are  they 
our  treasure,  our  portion,  our  reward,  in  comparison 
whereof  all  other  things  are  but  loss  and  dung  1  then 
we  shall  assuredly  be  conversant  in  our  minds  about 
them.  4.  It  cannot  be  imagined,  that  a  man  should 
have  in  him  a  principle  suited  to  things  above,  of  the 
12 


1S4«  OF    SPiRITTJAL   MINTJEDNESS. 

be  under  the  conduct  of  those  habits  of  grace,  which 
strive  after,  and  naturally  tend  to,  perfection,  laboring 
greatly  here  under  the  weight  of  their  own  weakness- 
es, (as  it  is  with  all  who  are  truly  spiritually  minded,) 
and  yet  not  have  his  thoughts  greatly  exercised  about 
these  things.     1  John  iii.  3. 

It  were  well  if  we  would  try  ourselves  by  things 
such  of  uncontrolable  evidence.  What  can  any  object 
to  the  truth  of  these  things,  or  the  necessity  of  this 
duty  ]  If  it  be  otherwise  with  us,  it  is  from  one  of 
these  two  causes  ;  either  we  are  not  convinced  of  the 
truth  and  reality  of  them,  or  we  have  no  delight  in 
them,  because  we  are  not  spiritually  minded.  Do  we 
think  that  men  may  turmoil  themselves  in  earthly 
thoughts  all  the  day  long,  and  when  they  are  freed  of 
their  affairs,  betake  themselves  to  those  that  are  vain 
and  useless,  without  any  stated  converse  with  things 
above,  and  yet  enjoy  life  and  peace  %  We  must  take 
other  measures  of  things,  if  we  intend  to  live  to  God, 
to  be  like  him,  and. to  come  to  the  enjoyment  of  him. 

What  is  the  matter  with  men  that  they  are  so  stu- 
pid 1  They  all  generally  desire  to  go  to  heaven,  at 
least  when  they  can  live  here  no  longer.  Some,  in- 
deed, have  no  other  regard  to  it,  but  only  that  they 
would  not  go  to  hell.  But  most  would  die  the  death 
of  the  righteous,  and  have  their  latter  end  like  his ; 
yet  few  there  are  who  endeavor  to  attain  a  right  no- 
tion of  it,  to  try  how  it  is  suited  to  their  principles 
and  desires  ;  but  content  themselves  with  such  general 
notions  of  it  as  please  their  imaginations.  It  is  no 
wonder  if  such  persons  seldom  exercise  their  minds 
or  thoughts  about  it,  nor  do  they  so  much  as  pretend 
to  be  spiritually  minded.  But  as  for  those  who  are 
mstructed  in  these  things,  who  profess  their  chiefest 
same  kind  and  nature  with  them  ;  that  his  soul  should 


OP    SPIRITUAL    MINDEDNES3.  135 

interest  to  lie  in  them,  not  to  abound  in  meditation 
concerning  them,  it  argues  indeed,  that  whatever  they 
profess,  they  are  earthly  and  carnal. 

Again ;  meditate  and  think  of  the  glory  of  heaven, 
so  as  to  compare  it  with  the  opposite  state  of  death 
and  eternal  misery.  Few  men  care  to  think  much  of 
hell,  and  the  everlasting  torments  of  the  wicked  there- 
in. Those  do  so  least,  who  are  in  most  danger  of  fall- 
ing therein :  they  put  far  from  them  the  evil  day,  and 
suppose  their  covenant  with  death  and  hell  to  be  sure. 
Some  begin  to  advance  an  opinion  that  there  is  no 
such  place,  because  it  is  their  interest  and  desire  that 
there  should  be  none.  Some  out  of  profaneness, 
make  a  scoff  at  it,  as  though  a  future  judgment  were 
but  a  fable.  Most  seem  to  think  there  is  a  severi- 
ty in  thoughts  about  it,  which  it  is  not  fit  we  should 
be  too  much  terrified  with.  Some  transient  thoughts 
they  will  have  of  it,  but  not  suffer  them  to  abide  in 
their  minds,  lest  they  should  be  too  much  discomposed. 
Or  they  think  it  not  consistent  with  the  goodness  of 
Christ  to  leave  any  men  in  that  condition ;  whereas 
there  is  more  spoken  directly  of  hell,  its  torments  and 
their  eternity,  by  himself,  than  in  all  the  scripture  be- 
sides. These  thoughts,  in  most,  proceed  from  an  un- 
willingness to  be  troubled  in  their  sins,  and  are  useful 
to  none.  It  is  the  height  of  folly  for  men  to  endeavor 
the  hiding  of  themselves,  for  a  few  moments,  from 
that  which  is  unavoidably  coming  upon  them  unto 
eternity,  and  the  due  consideration  whereof  is  a  means 
for  an  escape  from  it.  But  I  speak  only  of  true  believ- 
ers :  and  the  more  they  are  conversant,  in  their 
thoughts,  about  the  future  state  of  eternal  misery,  the 
greater  evidence  they  have  of  the  life  and  confidence 
of  faith-     It  is  a  necessary  duty  to  consider  it,  as  what 


136  OF   SPIRITUAL    MINDEDNESS. 

we  were  by  nature  obnoxious  to,  as  being  children  of 
wrath  ;  what  we  hav^e  deserved  by  our  personal  sins,  as 
the  wages  of  sin  is  death ;  what  we  are  delivered  from 
through  Jesus  the  deliverer,  who  saves  us  from  the 
wrath  to  come  ;  what  an  expression  it  is  of  the  indig- 
nation of  God  against  sin,  who  hath  prepared  this 
Tophet  of  old  ',  that  we  may  be  delivered  from  sin, 
kept  up  to  an  abhorrency  of  it,  walking  in  humility, 
self-abasemem,  and  the  admiration  of  divine  grace. 
This,  therefore,  is  required  of  us,  that  in  our  thoughts 
and  meditations,  we  compare  the  state  of  blessedness 
and  eternal  glory,  as  a  free  and  absolute  effect  of  the 
grace  of  God  in  and  through  Christ  Jesus,  with  that  state 
of  eternal  misery  which  we  had  deserved.  And  if 
there  be  any  spark  of  grace  or  of  holy  thankfulness 
in  our  hearts,  it  will  be  stirred  up  to  its  due  exercise. 
Some,  it  may  be,  will  say,  that  they  complained  be- 
fore that  they  cannot  get  their  minds  fixed  on  these 
things.  Weakness,  weariness,  darkness,  diversions, 
occasions,  do  prevalently  obstruct  their  abiding  in  such 
thoughts.  I  shall  speak  further  to  this  afterwards  j  at 
present  I  shall  only  suggest  two  things.  (1.)  If  you 
cannot  attain,  yet  continue  to  follow  after  j  get  your 
minds  in  a  perpetual  endeavor  after  an  abode  in  spiri- 
tual thoughts.  Let  your  minds  be  rising  towards  them 
every  hour,  yea.  an  hundred  times  a  day,  on  all  occa- 
sions, in  a  continual  sense  of  duty  ;  and  sigh  within 
yourselves  for  deliverance,  when  you  find  disappoint- 
ments, or  not  a  continuance,  in  them.  It  is  the  sense 
of  that  place,  Rom.  viii.  23 — 27.  (2.)  Take  care  you 
go  not  backwards,  and  lose  what  you  have  wrought. 
If  you  neglect  these  things  for  a  season,  you  will 
quickly  find  yourselves  neglected  by  them.  So  I  ob- 
serve it  every  day  in  the  hearing  of  the  word.    Whilst 


OF    SPIRITUAL    MINDEDNESS.  137 

persons  keep  up  themselves  to  a  diligent  attendance  on 
it,  where  they  find  it  preached  t©  their  edification,  they 
find  great  delight  in  it,  and  will  undergo  great  difficul- 
ties for  the  enjoyment  of  it :  let  them  be  diverted  from 
it  for  a  season ;  after  a  while  it  grows  indifferent  to 
them  j  any  thing  will  satisfy  them  that  pretends  to  the 
same  duty. 


CHAPTER  VII 


Especial  objects  of  spiritual  thoughts  on  the  glorious 
state  of  heaven^  and  what  belongs  thereto.  First^  of 
Christ  himself.  Thoughts  of  heavenly  glory ^  in  oppo- 
sition to  thoughts  of  eternal  misery.  The  use  of  such 
thoughts.     Advantage  in  sufferings. 

It  will  be  to  our  advantage,  having  stated  right  no- 
tions of  the  glory  of  the  blessed  state  above,  in  our 
minds,  to  fix  on  some  particulars  belonging  to  it,  as 
the  especial  object  of  our  thoughts  and  meditations^ 
As,  1.  Think  much  of  him,  who  to  us  is  the  life  and 
centre  of  all  the  glory  of  heaven,  that  is,  Christ  him- 
self. I  shall  be  very  brief  in  treating  hereof,  because 
I  have  designed  a  particular  treatise  on  this  subject, 
of  beholding  the  glory  of  Christ,  both  here  and  to 
eternity.  At  present,  therefore,  a  few  things  only 
shall  be  mentioned,  because  on  this  occasion  they  are 
not  to  be  omitted.  The  whole  of  the  glory  of  the 
state  above,  is  expressed  by  being  ever  with  the  Lord  : 
where  he  is,  to  behold  his  glory.  For  in  and  through 
him,  is  the  beatifical  manifestation  of  God  and  his 
glory  made  for  evermore  :  and  through  him  are  all 
communications  of  inward  glory  unto  us.  The  present 
resplendency  of  heavenly  glory  consists  in  his  media- 
tory ministry,  as  I  have  at  large  elsewhere  declared : 
12* 


138  OF   SPIRITUAL    MINDEDNESS. 

and  he  will  be  the  means  of  all  glorious  communica- 
tions between  God  and  the  church  to  eternity. — 
Wherefore,  if  we  are  spiritually  minded,  we  should  fix 
our  thoughts  on  Christ  above,  as  the  centre  of  all 
heavenly  glory.  To  help  us  herein  we  may  consider 
the  things  that  follow. 

(1.)  Faith  hath  continual  recourse  to  him  on  the  ac- 
count of  what  he  did  and  suffered  for  us  in  this  world : 
for  thereon,  pardon  of  sin,  justification  and  peace  with 
God,  do  depend.  This  ariseth,  in  the  first  place,  from 
a  sense  of  our  own  wants.  But  love  of  him  is  no  less 
necessary  to  us  than  faith  in  him.  And  although  Ave 
have  powerful  motives  to  love,  from  what  he  did  and 
was  in  this  world,  yet  the  formal  reason  of  our  adher- 
ence to  him  thereby,  is  what  he  is  in  himself,  as  he  is 
now  exalted  in  heaven.  If  we  rejoice  not  at  the  re- 
membrance of  his  present  glory,  if  the  thoughts  of  it 
be  not  frequent  with  us,  and  refreshing  to  us,  how 
dwelleth  his  love  in  us  1 

(2.)  Our  hope  is  that,  ere  long,  we  shall  be  ever 
with  him ;  and  if  so,  it  is  certainly  our  wisdom  and 
duty  to  be  here  with  him  as  much  as  we  can.  It  is  a 
vain  thing  for  any  to  suppose,  that  they  place  their 
chiefest  happiness  in  being  forever  in  the  presence  of 
Christ,  who  care  not  at  all  to  be  with  him  here,  as 
they  may.  And  the  only  way  of  our  being  present 
with  him  here,  is  by  faith  and  love,  acting  themselves 
in  spiritual  thoughts  and  affections ;  and  it  is  an  ab- 
surd thing  for  men  to  esteem  themselves  Christians, 
who  scarce  think  of  Christ  all  the  day  long*  Yet 
some,  as  one  complained  of  old,  scarce  ever  think  or 
speak  of  him,  but  when  they  sv/ear  by  his  name.  I 
have  read  of  them,  who  have  lived  and  died  in  con- 
tinual contemplation  on  him,  so  far  as  the  imperfection 


OF    SPIRITUAL    MINDEDNESS,  139 

of  our  present  state  will  admit.  I  have  known  them, 
I  do  know  them,  who  call  themselves  to  a  reproof,  if  at 
any  time  he  hath  been  many  minutes  out  of  their 
thoughts.  And  it  is  strange  that  it  should  be  other- 
wise with  them  who  love  him  in  sincerity  j  yet  I  wish 
I  did  not  know  more,  who  give  evidences  that  it  is  a 
rare  thing  for  them  to  be  exercised  in  serious  thoughts 
and  meditations  about  him.  Yea,  there  are  some,  who 
are  not  averse,  upon  occasions,  to  speak  of  God,  of 
mercy,  of  pardon,  of  his  power  and  goodness ;  who, 
if  you  mention  Christ  to  them,  with  any  thing  of  faith, 
love,  trust  in  him,  they  seem  to  them  as  a  strange 
thing.  Few  there  are  who  are  sensible  of  any  religion 
beyond  what  is  natural.  The  things  of  the  wisdom 
and  power  of  God  in  Christ,  are  foolishness  to  them. 
Take  some  directions  for  the  discharge  of  this  duty. 
(1.)  In  your  thoughts  of  Christ,  be  very  careful  that 
they  are  conceived  and  directed  according  to  the  rule 
of  the  word,  lest  you  deceive  your  own  souls,  and  give 
up  the  conduct  of  your  affections  to  vain  imagina- 
tions. Spiritual  notions,  befalling  carnal  minds,  did 
once,  by  the  means  of  superstition,  ruin  the  power  of 
religion.  A  conviction  men  had  that  they  must  think 
much  of  Jesus  Christ,  and  that  this  would  make  them 
conformable  to  him  ;  but  having  no  real  evangelical 
faith,  nor  the  wisdom  of  faith  to  exercise  it  in  their 
thoughts  and  affections  in  a  due  manner  ;  nor  under- 
standing what  it  was  to  be  truly  like  unto  him,  they 
gave  up  themselves  to  many  foolish  inventions  and  im- 
aginations 5  by  which  they  thought  to  express  their 
love  and  conformity  to  him.  They  would  have  im- 
ages of  him,  which  they  would  embrace,  adore,  and 
bedew  with  their  tears.  They  would  have  crucifixes, 
as  they  called  them,  which   they   would   carry  about 


140  OF   SPIRITUAL   MINDEDNESS* 

them,  and  wear  next  to  their  hearts,  as  if  they  resolved 
to  lodge  Christ  always  in  their  bosoms.  They  would 
go  in  pilgrimage  to  the  place  where  he  died  and  rose 
again,  through  a  thousand  dangers ;  and  purchase  a 
feigned  chip  of  a  tree  whereon  he  suffered,  at  the 
price  of  all  they  had  in  the  world.  They  would  en- 
deavor, by  long  thoughtfulness,  fastings,  and  watchings, 
to  cast  their  souls  into  raptures  and  ecstasies,  wherein 
they  fancied  themselves  in  his  presence.  They  came 
at  last  to  make  themselves  like  him,  in  getting  impres- 
sions of  wounds  on  their  sides,  their  hands  and  feet. 
Unto  all  these  things,  and  sundry  others  of  a  like 
nature  and  tendency,  did  superstition  abuse  and  cor- 
rupt the  minds  of  men,  from  a  pretence  of  a  prin- 
ciple of  truth  5  for  there  is  no  more  certain  gospel 
truth  than  this,  that  believers  ought  continually  to 
contemplate  on  Christ,  by  the  actings  of  faith  in  their 
thoughts  and  affections ;  and  that  thereby  they  are 
changed  and  transformed  into  his  image.  2  Cor.  iii. 
18.  And  we  are  not  to  forego  our  duty,  because  other 
men  have  been  mistaken  in  theirs ;  nor  part  with 
practical  fundamental  principles  of  religion,  because 
they  have  been  abused  by  superstition.  But  Ave  may 
see  herein,  how  dangerous  it  is  to  depart  in  any  thing 
from  the  conduct  of  scripture  light  and  rule,  when  for 
want  thereof,  the  best  and  most  noble  endeavors 
of  the  minds  of  men,  even  to  love  Christ,  and  to  be 
like  unto  him,  do  issue  in  provocations  of  the  highest 
nature. 

Pray,  therefore,  that  you  may  be  kept  unto  the  truth 
in  all  things,  by  a  diligent  attention  to  the  only  rule 
thereof,  and  conscientious  subjection  of  soul  to  the 
authority  of  God   in  it.     For  we  ought    not  to  suffer 


OF   SPIRITUAL  MINDEDNESS.  141 

our  affections  to  be  entangled  with  the  paint  or  artifi- 
cial beauty  of  any  way  or  means  of  giving  our  love 
to  Christ,  which  are  not  warranted  by  the  word  of 
truth.  Yet  I  must  say,  that  I  had  rather  be  among 
them,  who,  in  the  actings  of  their  love  and  affections 
to  Christ,  fall  into  some  irregularities  and  excesses  in 
their  manner  of  expressing  it  (provided  their  worship 
of  him  be  neither  superstitious  nor  idolatrous,)  than 
among  those  who,  professing  themselves  to  be  Chris- 
tians, do  almost  disavow  their  having  any  thoughts 
of,  or  affection  to,  the  person  of  Christ :  but  there  is 
no  need  that  we  should  foolishly  run  into  either  of 
these  extremes.  God  hath,  in  the  scripture,  sufficiently 
provided  against  them  both.  He  hath  both  showed  us 
the  necessity  of  our  diligent  acting  of  faith  and  love 
on  the  person  of  Christ  ;  and  hath  limited  out  ways 
and  means  whereby  we  may  so  do.  And  let  our  designs 
be  what  they  will,  where  in  any  thing  we  depart  from 
his  prescriptions,  we  are  not  under  the  conduct  of  his 
spirit,  and  so  are  sure  to  lose  all  that  we  do. 

Wherefore,  two  things  are  required  that  we  may 
thus  think  of  Christ  and  meditate  on  him,  according 
to  the  mind  and  will  of  God.  (1.)  That  the  means  of 
bringing  him  to  mind,  be  what  God  hath  promised  and 
appointed.  (2.)  That  the  continued  proposal  of  him, 
as  the  object  of  our  thoughts  and  meditations,  be  of 
the  same  kind.  For  both  these  ends,  the  superstitious 
minds  of  men  invented  the  ways  of  images  and  cruci- 
fixes, with  their  appurtenances  before  mentioned. 
And  this  rendered  all  their  devotion  an  abomination. 
That  which  tends  to  these  ends  among  believers,  is  the 
promise  of  the  spirit,  and  the  institutions  of  the  word. 
Would  you   then  think  of  Christ  as  you  ought,  take 


142  OF    SPIRITUAL    MINDEDNESS. 

these  two  directions.  (1.)  Pray  that  the  holy  spirit 
may  abide  with  you  continually,  to  mind  you  of  him, 
which  he  will  do  in  all  in  whom  he  doth  abide  ;  for  it 
belongs  to  his  office.  (2.)  For  more  fixed  thoughts 
and  meditations,  take  some  express  place  of  scripture, 
wherein  he  is  set  forth  and  proposed  either  in  his 
person,  office,  or  grace,  to  you.     Gal.  iii.  1. 

4.  This  duty  lies  at  the  foundation  of  all  that  blessed 
communion  and  intercourse,  that  is  between  Jesus 
Christ  and  the  souls  of  believers.  This,  I  confess,  is 
despised  by  some,  and  the  very  notion  of  it  esteemed 
ridiculous.  But  they  do  therein  no  less  than  renounce 
Christianity,  and  turn  the  Lord  Christ  into  an  idol,  that 
neither  knoweth,  seeth,  nor  heareth.  But  I  speak  to 
them  who  are  not  utter  strangers  to  the  life  of  faith, 
who  know  not  what  religion  is,  unless  they  have  real, 
spiritual  intercourse  and  communion  with  the  Lord 
Christ  thereby.  Consider  this,  therefore,  as  it  is  in 
particular  exemplified  in  the  book  of  Canticles.  There 
is  not  one  instance  of  it  to  be  found,  which  doth  not 
suppose  a  continual  thought  fulness  of  him.  And  in 
answer  to  them,  as  they  are  actings  of  faith  and  love 
wherein  he  is  delighted,  doth  he,  by  his  spirit,  insinu- 
ate into  our  minds  and  hearts,  a  gracious  sense  of  his 
own  love,  kindness,  and  relation  to  us.  The  great 
variety  wherein  these  things  are  mutually  carried  on 
between  him  and  the  church,  the  singular  endearments 
which  ensue  thereon,  and  blessed  estate  in  rest  and 
complacency,  make  up  the  substance  of  that  holy 
discourse.  No  thoughts,  then,  of  Christ,  proceeding 
from  faith,  accompanied  with  love  and  delight,  shall 
be  lost  :  they  that  sow  this  seed  shall  return  with 
their  sheaves ;  Christ  will  meet  them  with  gracious 
intimations  of  his  acceptance  of  them,  delight  in  them, 


OF    SPIRITUAL   MINDEDNESS.  143 

and  return  a  sense  of  his  own  love  to  them.  He  never 
will  be,  he  never  was,  behind  with  any  poor  soul  in 
returns  of  love.  Those  gracious  and  blessed  promises 
which  he  hath  made,  of  coming  to  them  that  believe 
in  him,  of  making  his  abode  with  them,  and  of  supping 
with  them,  all  expressions  of  a  gracious  presence  and 
intimate  communion,  all  depend  on  this  duty.  Where- 
fore, we  may  consider  three  things  concerning  these 
thoughts  of  Christ.  (1.)  That  they  are  exceeding  ac- 
ceptable to  him,  as  the  best  pledge  of  our  cordial  af- 
fection. Cant.  ii.  14.  "  O  my  dove,  that  art  in  the 
clefts  of  the  rock,  in  the  secret  places  of  the  stairs, 
let  me  see  thy  countenance,  let  me  hear  thy  voice  ; 
for  sweet  is  thy  voice,  and  thy  countenance  is  comely." 
When  a  soul,  through  manifold  discouragements  and 
despondencies,  withdraws,  and  as  it  were  hides  itself 
from  him,  he  calleth  to  see  a  poor,  weeping,  blubbered 
face,  and  to  hear  a  broken  voice,  that  scarce  goes  be- 
yond sighs  and  groans.  (2.)  These  thoughts  are  the 
only  means,  whereby  we  comply  with  the  gracious  in- 
timations of  his  love  mentioned  before.  By  them  do 
we  hear  his  knocking,  know  his  voice,  and  open  the 
door  of  our  hearts  to  give  him  entrance,  that  he  may 
abide  and  sup  with  us.  Sometimes,  indeed,  the  soul  is 
surprised  into  acts  of  gracious  communion  with 
Christ.  Cant.  vi.  11.  But  they  are  not  to  be  expect- 
ed, unless  we  abide  in  those  ways  and  means  which 
prepare  and  make  our  souls  meet  for  the  reception 
and  entertainment  of  him.  Wherefore,  (3.)  our  want 
of  experience  in  the  power  of  this  holy  intercourse 
and  communion  with  Christ,  ariseth  principally  from 
our  defect  in  this  duty.  I  have  known  one,  who,  after 
a  long  profession  of  faith  and  holiness,  fell  into  great 
darkness  and  distress,  merely  on  this  account,  that  he 


14i4«  OF   SPIRITUAL   MINDEDNESS. 

did  not  experience  in  himself  the  sweetnesS)  life,  and 
power  of  the  testimonies  given  concerning  the  real 
communications  of  the  love  of  Christ  unto,  and  the  in- 
timation of  his  presence  with,  believers.  He  knew 
well  enough  the  doctrine  of  it,  bnt  did  not  feel  the 
power  of  it  j  at  least  he  understood  there  was  more  in 
it,  than  he  had  experience  of.  God  carried  him  by 
faith  through  that  darkness  j  but  taught  him  withal, 
that  no  sense  of  these  things  was  to  be  let  into  the 
soul,  but  by  constant  thoughtfulness  and  contemplation 
on  Christ.  How  many  blessed  visits  do  we  lose,  by 
not  being  exercised  to  this  duty  1  See  Cant.  v.  1,  2-  3. 
Sometimes  we  are  busy,  sometimes  careless  and  neg- 
ligent, sometimes  slothful,  sometimes  under  the  power 
of  temptations,  so  that  we  neither  inquire  after,  nor 
are  ready  to  receive,  them.  This  is  not  the  way  to  have 
our  joys  abound. 

Again :  I  speak  now  with  especial  respect  to  him  in 
heaven.  The  glory  of  his  presence,  as  God  and  man 
eternally  united  5  the  discharge  of  his  mediatory  office, 
as  he  is  at  the  right  hand  of  God  ;  the  glory  of  his  pre- 
sent acting  for  the  church,  as  he  is  the  minister  of  the 
sanctuary,  and  the  true  tabernacle  which  God  hath  fix- 
ed, and  not  man  ;  the  love,  power,  and  'efficacy  of  his 
intercession,  whereby  betakes  care  for  the  accomplish- 
ment of  the  salvation  of  the  church ;  the  approach  of 
his  glorious  coming  to  judgment ;  are  to  be  the  objects 
of  our  daily  thoughts  and  meditations. 
i  Let  us  not  mistake  ourselves.  To  be  spiritually 
minded,  is  not  to  have  the  notions  and  knowledge  of 
spiritual  things  in  our  minds ;  it  is  not  to  be  constant, 
no,  not  to  abound,  in  the  performance  of  duties,  both 
which  may  be  where  there  is  no  grace  in  the  heart  at 


OF   SPIRITUAL    MINDEDNESS.  145 

all.  It  is  to  have  our  minds  really  exercised  with  de- 
light about  heavenly  things,  the  things  that  are  above, 
especially  Christ  himself,  as  at  the  right  hand  of  God. 
Again  :  So  think  of  eternal  things,  as  continually  to 
lay  them  in  the  balance  against  all  the  sufferings  of  this 
life.  This  use  of  it  I  have  spoken  to  somewhat  before  ; 
and  it  is  necessary  it  should  be  pressed  upon  all  occa- 
sions. It  is  very  probable  that  we  shall  yet  suffer  more 
than  we  have  done.  Those  who  have  gone  before  us, 
have  done  so  ;  it  is  foretold  in  the  scripture,  that  if  we 
will  live  godly  in  Christ  Jesus,  we  must  do  so ;  we 
stand  in  need  of  it,  and  the  world  is  prepared  to  bring 
it  on  us.  And  as  we  must  suffer,  so  it  is  necessary  to 
the  glory  of  God  and  our  own  salvation,  that  we 
suffer  in  due  manner.  Mere  sufferings,  will  neither 
commend  us  to  God,  nor  any  way  advantage  our  own 
souls.  When  we  suffer  according  to  the  will  of  God, 
it  is  an  eminent  grace,  gift,  and  privilege.  Phil.  i.  29. 
But  many  things  are  required  hereto.  It  is  not  enough 
that  men  suppose  themselves  to  suffer  for  conscience' 
1  sake,  though  if  we  do  not  so,  all  our  sufferings  are  in 
vain.  Nor  is  it  enough  that  we  suffer  for  this  or  that 
way  of  profession  in  religion,  which  we  esteem  to  be 
true,  and  according  to  the  mind  of  God  in  opposition 
to  what  is  not  so.  The  glory  of  sufferings  on  these 
accounts  solely,  hath  been  much  sullied  in  the  days 
wherein  we  live.  It  is  evident  that  persons,  out  of  a  na- 
tural courage,  accompanied  with  deep  radical  persua- 
sions, and  having  their  minds  influenced  with  some  si- 
nister ends,  may  undergo  things  hard  and  difficult,  in 
giving  testimony  to  what  is  not  according  to  the  mind 
of  God.  Examples  v>^e  have  had  hereof  in  all  ages,  and 
in  that  wherein  we  live  in  an  especial  manner.  See  1 
Pet,  iv.  14 — 16.  We  have  hadenoughto  take  off  all  paint 

13 


146  OF    SPIRITUAL    MINDEDNES9. 

and  appearance  of  honor  from  them,  who,  m  their  suf* 
ferings,  are  deceived  in  what  they  profess.  But  men 
may,  for  the  same  principles,  suffer  for  what  is  indeed 
according  to  the  mind  of  God  j  yea,  may  give  their 
bodies  to  be  burned  therein,  and  yet  not  to  his  glory, 
nor  their  o^vn  eternal  advantage.  Wherefore,  we 
are  duly  to  consider  all  things  that  are  requisite  to 
make  our  sufferings  acceptable  to  God,  and  honorable 
to  the  gospel. 

I  have  observed,  in  many,  a  frame  of  spirit  with  res- 
pect to  sufferings,  that  I  never  saw  good  event  of  when 
it  was  tried  to  the  uttermost.  Boldness,  confidence,  a 
pretended  contempt  of  hardships,  and  scorning  other 
men,  whom  they  suppose  defective  in  these  things,  are 
the  garment  or  livery  they  wear  on  this  occasion. 
Such  principles  may  carry  men  out  in  a  bad  cause,  but 
they  will  never  do  so  in  a  good  one.  Evangelical  truth 
will  not  be  honorably  witnessed  to,  but  by  evangelical 
graces.  Distrust  of  ourselves,  a  due  apprehension  of 
the  nature  of  the  evils  to  be  undergone,  and  of  our 
own  frailty,  with  continual  prayers  to  be  delivered  from 
them,  or  supported  under  them,  and  prudent  care  to 
avoid  them  without  an  inroad  on  conscience,  or  neglect 
of  duty,  are  much  better  preparations  for  an  entrance 
into  a  state  of  suffering.  Many  things  belong  to  our 
learning  aright  this  first  and  last  lesson  of  the  gospel, 
namely,  of  bearing  the  cross,  or  undergoing  all  sorts  of 
sufferings  for  the  profession  of  it.  But  they  belong 
not  to  our  present  occasion.  This  only  is  that  which 
we  now  press,  as  an  evidence  of  our  sincerity  in  our 
sufferings,  and  an  effectual  means  to  enable  us  cheer- 
fully to  undergo  them,  which  is,  to  have  such  a  con- 
tinual prospect  of  the  future  state  of  glory,  as  to  lay  it 
in  the  balance  against  all  that  we  may  undergo.  For, 


OF   SPIRITUAL    MINDEDNESS.  14<7 

(1.)  To  have  our  minds  filled  and  possessed  with 
thoughts  thereof,  will  give  us  an  alacrity  in  our  entrance 
into  sufferings  in  away  of  duty.  Other  considerations 
will  offer  themselves  to  our  relief,  which  will  quickly 
fade  and  disappear.  They  are  like  a  cordial  water, 
which  gives  a  little  relief  for  a  season,  and  then  leaves 
the  spirits  to  sink  beneath  what  they  were  before  it  was 
taken.  Some  relieve  themselves  from  the  consideration 
of  the  nature  of  their  sufferings  ;  they  are  not  so  great 
but  that  they  may  conflict  with  them,  and  come  off  with 
safety.  But  there  is  nothing  of  that  kind  so  small, 
but  it  will  prove  too  hard  and  strong  for  us,  unless 
we  have  especial  assistance.  Some  do  the  same  from 
their  duration ;  they  are  but  for  ten  days  or  six  months, 
and  then  they  shall  be  free.  Some  from  the  compas- 
sion and  esteem  of  men.  These  and  the  like  conside- 
rations are  apt  to  occur  to  the  minds  of  all  sorts  of  per- 
sons, whether  they  are  spiritually  minded  or  not.  But 
when  our  minds  are  accustomed  to  thoughts  of  the 
glory  that  shall  be  revealed,  we  shall  cheerfully  enter- 
tain every  way  and  path  that  leads  thereunto,  as  suffer- 
ing for  the  truth  doth  in  a  peculiar  manner.  Through 
this  medium  we  may  look  cheerfully  and  comfortably 
on  the  loss  of  name,  reputation,  goods,  liberty,  life 
itself,  as  "knowing  in  ourselves  that  we  have  better 
and  more  abiding  comforts"  to  betake  ourselves  to. 
And  we  can  no  other  way  glorify  God  by  our  alacrity 
in  the  entrance  on  sufferings,  than  when  it  ariseth  from 
a  prospect  iato,  and  valuation  of  those  invisible  things 
which  he  hath  promised,  as  an  abundant  recompense 
for  all  we  can  lose  in  this  world. 

(2.)  The  great  aggravation  of  sufferings  is  their  long 
continuance,  without  any  rational  appearance  or  hopes 
of  relief.     Many  who  have  entered  into  sufferings  with 


148  OF    SPIRITUAL    MINDEDNESS. 

much  courage  and  resolution,  have  been  wearied  and 
worn  out  with  their  continuance.     Elijah  himself  was 
hereby  reduced  to  pray  that  God  would  take  away  his 
life,  to  put  an  end  to  his  ministry  and  calamities.     And 
not  a  few  in  all  ages  have  been  hereby  so  broken  in 
their  natural  spirits,  and  so  shaken  in  the  exercise  of 
faith,  as  that  they  have  lost  the  glory  of  their  confession, 
in  seeking  deliverance  by  sinful  compliances  in  the  denial 
of  the  trutho  And  although  this  maybe  done  out  of  mere 
weariness  (as  it  is  the  design  of  Satan  to  wear  out  the 
saints  of  the  Most  High,)  with  reluctance  of  mind,  and 
a  love  yet  remaining  to  the  truth  in  their  hearts,  yet 
hath  it  constantly  one  of  these  two  eifects.     Some  by 
the  overwhelming  sorrow  that  befals  them  on  the  account 
of  their  failure  in  profession,  and  out  of  a  deep   sense 
of  their  unkindness  to  the  Lord  Jesus,  are  stirred  up 
immediately  to  higher  acts   of  confession  than  ever 
they  were  before  engaged  in,  and  to  an  higher  provo- 
cation of  their  adversaries,  until  their  former  troubles 
are  doubled  upon  them,  which  they  frequently  under- 
go with  great  satisfaction.     Instances   of  this  nature 
occur  in  all  histories  of  great  persecutions.     Others 
being  cowed  and  discouraged  in  their  profession,  and 
perhaps  neglected  by  them -whose  dutj  it  was   rather 
to  restore  them,  have,  by  the  craft  of  Satan,  given  place 
to  their  declensions,  and  become  vile   apostates.     To 
prevent  these  evils  arising  from  the  duration  of  suffer- 
ings,   without  a  prospect   of  deliverance,   nothing    is 
more  prevalent  than  a  constant 'contemplation  on  the 
future  reward  and  glory.     So  the  apostle  declares    it, 
Heb.    xi.    35.      When  the    mind    is    filled    with    the 
thoughts  of  the  unseen  glories  of  eternity,  it  hath  in 
readiness  what  to  lay  in  the  balance   against  the  long- 
est   continuance  and  duration  of  sufferings,  which  in 


OP    SPIRITUAL   MINDEDNESS.  149 

comparison  thereunto  at  their  utmost  extent  are  but 
for  a  moment. 

I  have  insisted  the  longer  on  these  things,  because 
they  are  the  peculiar  object  of  the  thoughts  of  them 
that  are  indeed  spiritually  minded. 


CHAPTER  VIII. 


Spiritual  thoughts  of  God  himself.  The  opposition  to 
them^  and  neglect  of  them  ;  with  their  causes^  and  the 
way  of  their  prevalency.  Predominant  corruptions 
expelling  due  thoughts  of  God,  how  to  be  discovered^ 
SfX.  Thoughts  of  God,  of  what  nature,  and  what  they 
are  to  be  accompanied  with,  Sfc. 

I  HAVE  spoken  very  briefly  to  the  first  particular 
instance  of  the  heavenly  things  that  we  are  to  fix  our 
thoughts  upon,  namely,  the  person  of  Christ :  and  I  have 
done  if  for  the  reason  before  mentioned,  namely,  that  I 
intend  a  particular  treatise  on  that  subject,  or  an  inqui- 
ry how  we  may  behold  the  glory  of  Christ  in  this  life, 
and  how  we  shall  do  so  to  eternity.  That  which  I  have 
reserved  to  the  last  place,  as  to  the  exercise  of  their 
thoughts  about  who  are  spiritually  minded,  is  that  which 
is  the  absolute  foundation  and  spring  of  all  spiritual 
things,  namely,  God  himself.  He  is  the  fountain 
whence  all  these  things  proceed,  and  the  ocean  wherein 
they  issue  :  he  is  the  centre  and  circumference  where- 
in they  all  begin,  meet,  and  end.  So  the  apostle  is- 
sues his  profound  discourse  of  the  counsels  of  the  di- 
vine will  and  mysteries  of  the  gospel,  Rom.  xi.  36. 
"  Of  him,  and  through  him,  and  to  him  are  all  things, 
to  whom  be  glory  for  ever."  All  things  arise  from  his 
power,  and  are  disposed  by  his  wisdom  into  a  tenden- 
cy to  his  glory  j  "  of  him,  and  through  him,  and  to  him 

13* 


150  OF    SPIRITUAL    MINDEDNESS. 

are  all  things."  Under  that  consideration  alone  are 
they  to  be  the  objects  of  our  spiritual  meditations, 
namely,  as  they  come  from  him,  and  tend  to  him.  All 
other  things  are  finite  and  limited  3  but  they  begin  and 
end  in  that  which  is  immense  and  infinite.  So  God  is 
all  in  all ;  he,  therefore,  is,  or  ought  to  be,  the  only 
supreme  absolute  object  of  our  thoughts  and  desires  5 
other  things  are  from  and  for  him  only.  Where  our 
thoughts  do  not  either  immediately  and  directly,  or  me- 
diately and  by  just  consequence,  tend  to,  and  end  in 
him,  they  are  not  spiritual.     1  Pet.  i.  21. 

To  make  way  for  directions  how  to  exercise  our 
thoughts  on  God  himself,  some  things  must  be  pre- 
mised concerning  a  sinful  defect  herein,  Avith  the 
causes  of  it. 

1.  It  is  the  great  character  of  a  man  presumptuously 
and  flagitiously  wicked,  that  God  is  not  in  all  his 
thoughts.  Psal.  x.  4.  That  is,  he  is  in  none  of  them. 
And  of  this  want  of  thoughts  of  God  there  are  many 
degrees ;  for  all  wicked  men  are  not  equally  forgetful 
of  him. 

1.  Some  are  under  the  power  of  atheistical  thoughts  : 
they  deny  or  question,  or  do  not  avowedly  acknow- 
ledge, the  very  being  of  God.  This  is  the  height  of 
what  the  enmity  of  the  carnal  mind  can  rise  to.  To 
acknowledge  God,  and  yet  to  refuse  to  be  subject  to 
his  law  or  will,  a  man  would  think  were  as  bad,  if  not 
worse,  than  to  deny  the  being  of  God :  but  it  is  not  so. 
That  is  a  rebellion  against  his  authority — this,  an  ha- 
tred to  the  only  Fountain  of  all  goodness,  truth,  and 
being  ;  and  that  because  they  cannot  own  it,  but,  with- 
al they  must  acknowledge  it  to  be  infinitely  righteous, 
holy,  and  powerful,  which  would  destroy  all  their  de- 
sires and  security.     Such  may  be  the    person  jji   the 


OF    SPIRITUAL    MINDEDNESS.  151 

Psalm,  (for  the  words  may  be  so  read,)  All  his  thoughts 
are,  that  there  is  no  God.  Howbeitthe  context  describes 
him  as  one  who  rather  despiseth  his  providence,  than 
denieth  his  being.  But  such  there  are,  whom  the  same 
Psalmist  elsewhere  brands  for  fools,  though  them- 
selves seem  to  suppose  that  wisdom  was  born  and  will 
die  with  them.     Psal.  xiv.  1,  &  liii.  1. 

It  may  be,  never  any  age  since  the  flood  did  more 
abound  with  open  atheism,  among  such  as  pretended 
to  the  use  and  improvement  of  reason,  than  that 
wherein  we  live.  Among  the  ancient  civilized  hea- 
then, we  hear  ever  and  anon  of  a  person  branded  for  an 
atheist,  yet  are  not  certain  whether  it  was  done  justly 
or  not  :  but  in  all  nations  of  Europe  at  this  day,  cities, 
courts,  towns,  fields,  armies,  abound  with  persons  who, 
if  any  credit  may  be  given  to  what  they  say  or  do,  be- 
lieve not  that  there  is  a  God.  And  the  reason  hereof 
may  be  a  little  inquired  into. 

Now  this  is  no  other,  in  general,  but  that  men  have 
decocted  and  wasted  the  light  and  power  of  the  Chris- 
tian religion.  It  is  the  fullest  revelation  of  God  that 
ever  he  made  ;  it  is  the  last  that  ever  he  will  make  in 
this  world.  If  this  be  despised,  if  men  rebel  against 
the  light  of  it,  if  they  break  the  cords  of  it,  and  are 
senseless  of  its  power,  nothing  can  preserve  them  from 
the  highest  atheism  that  the  nature  of  man  is  capable 
of.  It  is  in  vain  to  expect  relief  or  preservation  from 
inferior  means,  where  the  highest  and  most  noble  is  re- 
jected. Reason,  or  the  light  of  nature,  gives  eviden- 
ces to  the  being  of  God,  and  arguments  are  still  well 
pleaded  from  them  to  the  confusion  of  atheists  ; 
and  they  were  sufficient  to  retain  men  in  an  acknow- 
ledgment of  the  divine  power  and  Godhead,  who  had 
no  other,  no  higher  evidences  of  them  ',  but  where  men 


152  OP    SPIRITUAL   MINDEDNESS. 

have  had  the  benefit  of  divine  revelation,  where  they  have 
been  educated  in  the  principles  of  the  Christian  reli- 
gion, have  had  some  knowledge,  and  some  profession  of 
them ;  and  have,  through  love  of  sin,  and  hatred  of 
every  thing  that  is  truly  good,  rejected  all  convictions 
from  them  concerning  the  being,  power,  and  rule  of 
God,  they  will  not  be  kept  to  a  confession  of  them^  by 
any  considerations  that  the  light  of  nature  can  sug- 
gest. 

There  are,  therefore,  among  others,  three  reasons 
why  there  are  more  atheists  among  them  who  live 
where  the  Christian  religion  is  professed,  and  the 
power  of  it  rejected,  than  among  any  other  sort  of 
men,  even  than  there  were  among  the  heathens  them- 
selves 

1.  God  hath  designed  to  magnify  his  word  above  all 
his  name,  or  all  other  ways  of  the  revelation  of  himself 
to  the  children  of  men.  Ps.  cxxxviii.  2.  Where,  there- 
fore, this  is  rejected  and  despised,  he  will  not  give  the 
honor  to  reason,  or  the  light  of  nature^  that  they  shall 
preserve  the  minds  of  men  from  any  evil  whatever. 
Reason  shall  not  have  the  same  power  and  efficacy  on 
the  minds  of  men  who  reject  the  light  and  power  of  di- 
vine revelation  by  the  word,  as  it  hath,  or  may  have,  on 
them  whose  best  guide  it  is,  who  never  enjoyed  the 
light  of  the  gospel ;  and,  therefore,  there  is  oft-times 
more  common  honesty  among  civilized  heathens  and 
Mahometans,  than  amongst  degenerate  Christians  ;  and 
from  the  same  reason,  the  children  of  professors  are 
sometimes  irrecoverably  profligate.  It  will  be  said, 
many  are  recovered  to  God  by  afflictions,  who  have 
despised  the  word;  but  it  is  otherwise  ;  never  any 
Were  converted  to  God  by  afflictions  who  had  rejected 
the  v/ord.     Men  may  by  afflictions  be  recalled  to    the 


OF    SPIRITUAL    MINDEDNESS.  153 

light  of  the  word  j  but  none  are  immediately  turned 
to  God  by  them.  As  a  good  shepherd,  when  a  sheep 
wanders  from  a  flock,  and  will  not  hear  his  call,  sends 
out  bis  dog,  which  stops  him,  and  bites  him  ;  hereon  he 
looks  about  him,  and  hearing  the  call  of  the  shepherd, 
returns  again  to  the  flock.  Job.  xxxiii.  19 — 25.  But 
with  this  sort  of  persons  it  is  the  way  of  God,  that 
where  the  principal  means  of  the  revelation  of  himself, 
and  wherein  he  doth  most  glorify  his  wisdom  and  his 
goodness,  is  despised,  he  will  not  only  take  ofl^the  effi- 
cacy of  inferior  means,  but  judicially  harden  the  hearts, 
and  blind  the  eyes  of  men,  that  such  means  shall  be  of 
no  use  to  them.  See  Isa.  vi.  8 — 12.  Acts  xiii.  40,  41. 
Kom.  i.  21,  28.     2  Thess.  ii.  11,  12. 

2.  The  contempt  of  gospel  light  and  the  Christian 
religion,  as  it  is  supernatural,  (which  is  the  beginning  of 
transgression  to  all  atheists  among  us,)  begets  in,  and 
leaves  on  the  mind  such  a  depraved  corrupt  habit,  such 
a  congress  of  all  evils,  that  the  hatred  of  the  goodness, 
wisdom,  and  grace  of  God,  can  produce  ;  that  it  cannot 
but  be  wholly  inclined  to  the  worst  of  evils,  as  all  our 
original  vicious  inclinations  succeed  immediately  on 
our  rejection  and  loss  of  the  image  of  God.  The  best 
things  corrupted,  yield  the  worst  savor,  as  manna  stank 
and  bred  worms ;  the  knowledge  of  the  gospel  being 
rejected,  stinking  worms  take  the  place  of  it  in  the 
mind,  which  grow  into  vipers  and  scorpions.  Every 
degree  of  apostacy  from  gospel  truth  brings  in  a  propor- 
tionate degree  of  inclination  to  wickedness  into  the 
hearts  andminds  of  men.  2  Pet.  ii.  21 :  and  that  which 
is  total  to  all  the  evils  that  they  are  capable  of  in  this 
world.  Whereas,  therefore,  multitudes,  from  their  dark- 
ness, unbelief,  temptation,  love  of  sin,  pride,  and  con- 
tempt of  God,  fall  off  from  all  subjection  of   soul    and 


154  OF    SPIRITUAL    MINDEDNESS. 

conscience  to  the  gospel,  either  notionally  or  practi- 
cally, deriding  or  despising  all  supernatural  revela- 
tions ',  they  are  a  thousand  times  more  disposed  to  down- 
right atheism,  than  persons  who  never  had  the  light  or 
benefit  of  such  revelations.  Take  heed  of  decays  ; 
whatever  ground  the  gospel  loseth  in  our  minds,  sin 
possesseth  itself  of  for  its  own  ends. 

Let  none  say  it  is  otherwise  with  them.  Men  grow 
cold  and  negligent  in  the  duties  of  gospel  worship, 
public  and  private,  which  is  to  reject  gospel  light. 
Let  them  say  and  pretend  what  they  please,  that  in 
other  things  in  their  minds  and  conversations,  it  is  well 
with  them;  indeed  it  is  not  so.  Sin  will,  sin  doth,  one 
way  or  other,  make  an  increase  in  them,  proportionate 
to  these  decays,  and  will  sooner  or  later  discover  itself 
so  to  do.  And  themselves,  if  they  are  not  utterly  har- 
dened, may  greatly  discover  it,  inwardly  in  their  peace, 
or  outwardly  in  their  lives. 

3.  Where  men  are  resolved  not  to  see,  the  greater 
the  light  is  that  shines  about  them,  the  faster  they  must 
close  their  eyes.  All  atheism  springs  from  a  resolu- 
tion not  to  see  things  invisible  and  eternal.  Love  of 
sin,  a  resolved  continuance  in  the  practice  of  it,  the  ef- 
fectual power  of  vicious  inclinations,  in  opposition 
to  all  that  is  good,  make  it  the  interest  of  such  men 
that  there  should  be  no  God  to  call  them  to  an  account. 
For  a  supreme  unavoidable  Judge,  an  eternal  Rewarder 
of  good  and  evil,  is  inseparable  from  the  first  notion  of 
a  Divine  Being.  Whereas,  therefore,  the  most  glori- 
ous light,  and  uncontrollable  evidence  of  these  things 
shines  forth  in  the  scripture,  men  that  will  abide  by  their 
interest  to  love  and  live  in  sin,  must  close  their  eyes 
with  all  the  arts  and  powers  that  they  have,  or  else 
they   will   pierce   into    their  minds  to  their  torment. 


OF    SPIRITUAL    MINDEDNESS.  155 

This  they  do  by  doAvnright  atheism,  which  alone  pre- 
tends to  give  them  security  against  the  hght  of  divine 
revelation.  Against  all  other  convictions,  they  might 
take  shelter  from  their  fears,  under  less  degrees  of  it. 

It  is  not,  therefore,  to  the  disparagement,  but  honor 
of  the  gospel,  that  so  many  avow  themselves  to  be 
atheists,  in  those  places  wherein  the  truth  of  it  is 
known  and  professed  :  for  none  can  have  the  least  in- 
clination or  temptation  thereto,  until  they  have  before- 
hand rejected  the  gospel,  which  immediately  exposeth 
them  to  the  worst  of  evils. 

Nor  is  there  any  means  for  the  recovery  of  such  per- 
sons. The  opposition  that  hath  been  made  to  atheism, 
with  arguments  for  the  divine  being  and  existence  of 
God,  taken  from  reason  and  natural  light,  in  this  and 
other  ages,  hath  been  of  good  use  to  cast  contempt  on 
the  pretences  of  evil  men,  to  justify  themselves  in  their 
folly.  But  that  they  have  so  much  as  changed  the  minds 
of  anyj  I  much  doubt.  No  man  is  under  the  power  of 
atheistical  thoughts,  or  can  be  so  long,  but  he  that  is 
ensnared  into  them  by  his  desire  to  live  securely  and 
uncontrollable  in  sin.  Such  persons  know  it  to  be 
their  interest,  that  there  should  be  no  God,  and  are 
willing  to  take  shelter  under  the  bold  expressions  and 
reasonings  of  them,  who  by  the  same  means  have  har- 
dened and  blinded  their  minds  into  such  foolish 
thoughts.  But  the  most  rational  arguments  for  the 
being  of  the  Deity  will  never  prove  an  effectual  cure 
to  a  predominant  love  of,  and  habitual  course  in  sin,  in 
them  who  have  resisted  and  rejected  the  means  and 
motives  to  that  end,  declared  in  divine  revelation. 
And  unless  the  love  of  sin  be  cured  in  the  heart, 
thoughts  of  the  Acknowledgement  of  God  will  not  be 
fixed  in  the  mind. 


156  OF    SPIRITUAL   MINDEDNESS. 

2.  There  are  those  of  whom  also  it  may  "be  said,  that 
God  is  not  in  all  their  thoughts,  though  they  acknow- 
ledge his  essence  and  being.  For  they  are  not  practi- 
cally influenced  in  any  thing  by  the  notions  they  have 
of  him.  Such  is  the  person  of  whom  this  is  affirmed, 
Psal.  X.  4.  He  is  one  who,  through  pride  and  profli- 
gacy, with  hardness  in  sin,  regards  not  God  in  the 
rule  of  the  world,  ver.  4,  5,  ll,  13.  Such  is  the  world 
filled  with  at  this  day,  as  they  are  described.  Tit.  i.  16. 
"  They  profess  that  they  know  God,  but  in  their  works 
deny  him,  being  abominable  and  disobedient,  and  to 
every  good  work  reprobate."  They  think,  they  live, 
they  act  in  all  things  as  if  there  were  no  God,  at  least  as 
if  they  never  thought  of  him  with  fear  and  reverence. 
And  for  the  most  part  we  need  not  seek  far  for  evi- 
dences of  their  disregard  of  God  ;  the  pride  of  their 
countenances  testifies  against  them.  Psal.  x.  4.  And 
if  they  are  followed  further,  cursed  oaths,  licentious- 
ness of  life,  and  hatred  of  all  that  is  good,  will  confirm 
and  evidence  the  samci  Such  as  these  may  own  God 
in  words,  may  be  afraid  of  him  in  dangers^  may  attend 
outwardly  on  his  worship  ;  but  they  think  not  of  God 
at  all  in  a  due  manner  ;  he  is  not  in  all  their  thoughts. 

3.  There  are  yet  less  degrees  of  this  disregard  of 
God  and  foro-etfulness  of  him.  Some  are  so  filled  with 
thoughts  of  the  world,  and  the  occasions  of  life,  that  it 
is  impossible  they  should  think  of  God  as  they  ought. 
For  as  the  love  of  God  and  the  love  of  the  world  in 
prevalent  degrees  are  inconsistent,  (for  if  a  man  loveth 
this  world,  how  dwelleth  the  love  of  God  in  him  1  )  so 
thoughts  of  God  and  of  the  world  in  the  like  degree, 
are  inconsistent.  This  is  the  state  of  many,  who  yet 
would  be  esteemed  spiritually  minded.     They  are  con- 


OP    SPIRITUAL    MINDEDNESS.  151 

tinually  conversant  in  their  minds  about  earthly  things. 
Some  things  impose  themselves  on  them  under  the  no- 
tion of  duty  :  they  belong  to  their  callings,  they  must 
be  attended  to.  Some  are  suggested  to  their  minds 
from  daily  occasions  and  occurrences.  Common  con- 
verse in  the  world  engageth  men  into  no  other  but 
worldly  thoughts  ;  love  and  desire  of  earthly  things, 
their  enjoyment  and  increase,  exhaust  the  vigor  of 
their  spirits  all  the  day  long.  In  the  midst  of  a  mul- 
titude of  thoughts  arising  from  these  and  the  like  oc* 
casions,  whilst  their  hearts  and  heads  are  reeking  with 
the  steam  of  them,  many  fall  immediately  in  their  sea- 
sons to  the  performance  of  holy  duties.  Those  times 
may  suffice  for  thoughts  of  God,  but  notwithstanding 
such  duties,  what  through  the  want  of  a  due  preparation 
for  them,  whal  through  the  fulness  of  their  minds  and 
affections  with  other  things,  and  what  through  a  neglect 
of  exercising  grace  in  them,  it  may  be  said  compara- 
tively, that  God  is  not  in  all  their  thoughts. 

I  pray  God,  that  this,  at  least  as  to  some  degrees 
of  it,  be  not  the  condition  of  many  among  us.  I  speak 
not  now  of  men  who  visibly  and  openly  live  in  sin,  pro-* 
fane  in  their  principles,  and  profligate  in  their  lives. 
The  prayers  of  such  persons  are  an  abomination  to  the 
Lord  5  neither  have  they  ever  any  thoughts  of  him, 
which  he  doth  accept :  but  I  speak  of  them  who  are 
sober  in  their  lives,  industrious  in  their  callings,  and  not 
openly  negligent  about  the  outward  duties  of  religion. 
Such  men  are  apt  to  approve  of  themselves,  and  others 
also  to  speak  well  of  them  5  for  these  things  are  in 
themselves  commendable  and  praise-worthy.  But 
if  they  are  traced  home,  it  will  be  found,  as  to  many  of 
them,  that  God  is  not  in  all  their  thoughts  as  he  ought 
to  be.     Their  earthly  conversation,  their  vain  commu- 

14 


158  OF    SPIRITITAL    MINDEDNESS. 

nication,  with  their  foolish  designs,  do  all  manifest,  that 
the  vigor  of  their  spirits,  and  the  most  intense  contri- 
vances of  their  minds,  are  engaged  in  things  below. 
Some  refuse,  transient,  unmanaged  thoughts,  are  some- 
times cast  away  on  God,  which  he  despiseth. 

4.  Where  persons  do  cherish  secret  predominant 
lusts  in  their  hearts  and  lives,  God  is  not  in  their 
thoughts  as  he  ought  to  be.  He  may  be,  he  often  is, 
much  in  the  words  of  such  persons,  but  in  their  thoughts 
he  is  not,  he  cannot  be,  in  a  due  manner.  And  such 
persons,  no  doubt,  there  are.  Ever  and  anon,  we  hear 
of  one  and  another  whose  secret  lusts  break  forth  into 
a  discovery.  They  hatter  themselves  for  a  season,  but 
God  oft-times  so  orders  things  in  his  holy  providence, 
that  their  iniquity  shall  be  found  out  to  be  hateful. 
Some  hateful  lust  discovers  itself  to  be  predominant  in 
them.  One  is  drunken,  another  unclean,  a  third  an  op- 
pressor. Such  there  were  found  among  professors 
of  the  gospel,  and  that  in  the  best  of  times  ;  among  the 
apostles,  one  was  a  traitor,  a  devil.  Of  the  first  profes- 
sors of  Christianity,  there  were  those,  whose  God  was 
their  belly,  whose  end  was  destruction,  v/ho  minded 
earthly  things.  Phil.  iii.  18,  19.  Some  may  take  ad- 
vantage at  this  acknowledgment,  that  there  are  such 
evils  among  such  as  are  called  professors.  And  it  must 
be  confessed,  that  great  scandal  is  given  hereby  unto 
the  world,  casting  both  them  that  gave  it,  and  them  to 
whom  it  is  given,  under  a  most  dreadful  wo.  But  we 
must  bear  the  reproach  of  it,  as  they  did  of  old,  and 
commit  the  issue  of  all  things  to  the  watchful  care  of 
God.  However,  it  is  good  in  such  a  season  to  be 
*' jealous  over  ourselves  and  others,  to  exhort  one  ano- 
ther daily  whilst  it  is  called  to-day,  lest  any  be  harden- 
ed  throuo-h   the  defeeitfulness  of   sin."     See  Heb.  xii. 


OF    SPIRITITAL   MINDEDNESS.  1§9 

13 — 17.  And  because  those  with  whom  it  is  thus, 
cannot  be  spiritually  minded,  yet  as  there  are  some  diffi- 
culties in  the  case,  as  to  the  predominancy  of  a  secret 
lust  or  sin,  I  shall  consider  it  somewhat  more  dis- 
tinctly. 

1.  We  must  distinguish  between  a  time  of  tempta- 
tion in  some,  and  the  ordinary  state  of  mind  and  affec- 
tions in  others.  There  may  be  a  season,  wherein  God, 
in  his  holy  wise  orderings  of  all  things  towards  us,  and 
for  his  own  glory,  in  his  holy,  blessed  ends,  may  suffer 
a  lust  or  corruption  to  break  loose  in  the  heart,  to 
strive,  tempt,  suggest,  and  tumultuate,  to  the  great 
trouble  and  disquietude  of  the  mind  and  conscience. 
Neither  can  it  be  denied,  but  that  falling  in  conjunction 
with  some  vigorous  temptation,  it  may  proceed  so  far 
as  to  surprise  the  person  in  whom  it  is,  into  actual  sin, 
to  his  defilement  and  amazement.  In  this  case  no  man 
can  say  "  he  is  tempted  of  God,  for  God  tempteth  no 
man,"  but  every  man  is  "  tempted  of  his  own  lust,  and 
enticed."  But  yet  temptations,  of  what  sort  soever 
they  be,  so  far  as  they  are  afflictive,  corrective,  or  pe- 
nal, are  ordered  and  disposed  by  God  himself.  For 
there  is  no  evil  of  that  nature,  and  he  hath  not  done  it. 
And  w^here  he  will  have  the  power  of  any  corruption 
to  be  afflictive  in  any  instance,  two  things  may  safely 
be  ascribed  to  him. 

1.  He  withholds  the  supplies  of  that  grace,  whereby 
it  might  be  effectually  mortified  and  subdued.  He  can 
give  in  a  sufficiency  of  efficacious  grace,  to  repel  any 
temptation,  to  subdue  any  or  all  our  lusts  and  sins. 
For  he  can  and  doth  work  in  us  to  w411  and  to  do,  ac- 
cording to  his  pleasure.  Ordinarily  he  doth  so  in  them 
that  believe ;  so  that  although  their  lusts  may  rebel 
and  war,  they  cannot  defile   or  prevail.     But  to  the 


160  Of    SPIRITUAL    MINDEDNESS. 

continual  supplies  of  this  actual  prevailing  grace,  he  is 
not  obliged.  When  it  may  have  a  tendency  to  his 
holy  ends,  he  may,  and  doth,  Avithhold  it.  When  it 
may  be,  a  proud  soul  is  to  be  humbled,  a  careless  soul 
to  be  awakened,  an  unthankful  soul  to  be  convinced 
and  rebuked,  a  backsliding  soul  to  be  recovered,  a  fro- 
ward,  selfish,  passionate  soul  to  be  broken  and  meek- 
ened,  he  can  leave  them  for  a  season  to  the  sore  exer- 
cise of  a  prevalent  corruption,  Avhich,  under  his  holy 
guidance,  shall  contribute  greatly  to  his  blessed  ends. 
It  was  so  in  the  temptation  of  Paul,  2  Cor.  xi.  7 — 9. 
If  a  man,  through  disorder  and  excesses,  is  contracting 
any  habitual  distempers  of  body,  which  gradually  and 
insensibly  tend  to  his  death ;  it  may  be  an  advantage 
to  be  cast  into  a  violent  fever,  which  threatens  imme- 
diately to  take  away  his  life.  For  he  will  hereby  be 
thoroughly  awakened  to  the  consideration  of  his  dan- 
ger, and  not  only  labor  to  be  freed  from  his  fever,  but 
also  for  the  future  to  watch  against  those  disorders  and 
excesses  which  cast  him  into  that  condition.  And 
sometimes  a  loose,  careless  soul,  that  walks  in  a  secure 
formal  profession,  contracts  many  spiritual  diseases, 
which  tend  to  death  and  ruin.  No  arguments  or  con- 
siderations can  prevail  with  him,  to  awaken  himself,  to 
shake  himself  out  of  the  dust,  and  to  betake  himself  to 
a  more  diligent  and  humble  walking  before  God.  In 
this  state,  it  may  be,  through  the  permission  of  God, 
he  is  surprised  into  some  open,  actual  sin.  Hereon, 
through  the  vigorous  actings  of  an  enlightened  con- 
science, and  the  stirrings  of  any  sparks  of  grace  which 
yet  remain,  he  is  amazed,  terrified,  and  stirs  up  himself 
to  seek  after  deliverance. 

2.  God  may,  and  doth,  in  his  providence,  "  adminis- 
ter objects  and  occasions  of  men's  lusts,"    for  their 


OV   SPIRITUAL    MINDEDNESS.  161 

trial.  He  will  place  them  in  such  relations,  in  such 
circumstances,  as  shall  be  apt  to  provoke  their  affec- 
tions, passions,  desires,  and  inclinations,  to  those  ob- 
jects that  are  suited  to  them. 

In  this  state,  any  lust  will  quickly  get  such  power  in 
the  mind  and  affections,  as  to  manage  continual  solici- 
tations to  sin.  It  will  not  only  dispose  the  affections 
towards  it,  but  multiply  thoughts  about  it,  and  darken 
the  mind  as  to  those  considerations  which  ought  to 
prevail  to  its  mortification.  In  this  condition  it  is  hard 
to  conceive  how  God  should  be  in  the  thoughts  of  men 
in  a  due  manner.  However,  this  state  is  very  different 
from  the  habitual  preValency  of  any  secret  sin  or  cor- 
ruption, in  the  ordinary  course  of  men's  walking  in  the 
world,  and  therefore  I  do  not  directly  intend  it. 

If  any  one  shall  inquire  how  we  know  this  differ- 
ence, namely,  that  which  is  between  the  "  occasional 
prevalency  of  any  lust  or  corruption  in  conjunction 
with  a  temptation,"  and  "  the  power  of  sin  in  any  in- 
stance habitually  and  constantly  complied  with,  or  in- 
dulged in  the  mind  :"  I  answer  : 

1.  It  is  no  jrreat  matter  whether  we  are  able  to  dis- 
tinguish  between  them  or  not.  For  the  end  why  God 
suffers  any  corruption  to  be  such  a  snare  and  tempta- 
tion, such  a  thorn  and  brier,  is  to  awaken  the  souls  of 
men  out  of  their  security,  and  to  humble  them  for  their 
pride  and  negligence.  The  more  severe  are  their  ap- 
prehensions concerning  it,  the  more  effectual  it  will  be 
to  this  end  and  purpose.  It  is  good,  it  may  be,  that 
the  soul  should  apprehend  more  of  what  is  sinful  in  it, 
as  it  is  a  corruption,  than  of  what  is  afflictive  in  it,  as 
it  is  a  temptation.  For  if  it  be  conceived  as  a  predo- 
minant lust,  if  there  be  any  spark  of  grace  remaining 
in  the  soul,  it  will  not  rest  until  in  some  measure  it  be 
14* 


162  OF    SPIRITUAL    MINDEDNESS. 

subdued.  It  will  also  immediately  put  it  upon  a  dili- 
gent search  into  itself,  which  will  issue  in  deep  self- 
abasement,  the  principal  end  designed.     But, 

2.  For  the  relief  of  them  that  may  be  perplexed  in 
their  minds,  about  their  state  and  condition,  I  say,  there 
is  an  apparent  difference  between  these  things.  A  lust 
or  corruption  arising  up  or  breaking  forth  into  a  violent 
temptation,  is  the  continual  burthen,  grief,  and  afflic- 
tion of  the  soul  wherein  it  is.  And  as  the  temptation 
for  the  m.ost  part  which  befals  such  a  person,  will  give 
him  no  rest  from  its  reiterated  solicitations  ;  so  he  will 
give  the  temptation  no  rest,  but  will  be  continually 
conflicting  with  it,  and  contending  against  it.  It  fills 
the  soul  with  an  amazement  at  itself,  and  continual 
self-abhorrency,  that  any  such  seeds  of  filth  and  folly 
should  be  yet  remaining  in  it.  With  them  in  whom 
any  sin  is  ordinarily  prevalent,  it  is  otherwise.  Ac- 
cording to  their  light  and  renewed  occasional  convic- 
tions, they  have  trouble  about  it ;  they  cannot  but  have 
so,  unless  their  consciences  are  utterly  seared.  But 
this  trouble  respects  principally,  if  not  solely,  its  guilt 
^nd  effects.  They  know  not  what  may  ensue  on  their 
compliance  with  it,  in  this  world  and  another.  Beyond 
-this  they  like  it  well  enough,  and  are  not  willing  to 
part  with  it.  It  is  of  this  latter  sort  of  persons  of 
"whom  we  speak  at  present. 

3.  We  must  distinguish  between  the  perplexing  soli- 
citation of  any  lust,  and  the  conquering  predominancy 
of  it..  The  evil  that  is  present  with  us,  will  be  solicit- 
ino-  and  pressing  to  sin  of  its  own  accord,  even  where 
there  is  no  such  especial  temptation,  as  that  spoken  of 
before.  So  is  the  case  stated,  so  are  the  nature  and 
operations  of  it  described,  Rom.  i.  Gal.  v.  And  some- 
times an  especial,  particular  lust,  may  be  so  warmed 


OF    SPIRITUAL    MINDEDNESSe  163 

and  fomented  by  men's  constitutions  within,  or  be  so 
exposed  to  provoking,  exciting  occasions  without,  as 
to  bring  perpetual  trouble  on  the  mind.  Yet  this  may 
be  Avhere  no  sin  hath  the  predominancy  inquired  after. 
And  the  difference  between  the  perplexing  solicitation 
of  any  corruption  to  sin,  and  the  conquering  prevalency 
of  it,  lies  in  this ;  that  under  the  former,  the  thoughts, 
contrivances,  and  actings  of  the  mind,  are  generally 
disposed  and  inclined  to  an  opposition  to  it,  and  a  con- 
flict with  it,  how  it  may  be  obviated,  defeated,  destroy- 
ed ;  how  an  absolute  victory  may  be  obtained  against 
it.  Yea,  death  itself  is  sweet  to  such  persons  under 
this  notion,  as  it  is  that  Avhich  will  deliver  them  from 
the  perplexing  power  of  their  corruptions;  so  is  the 
state  of  such  a  soul  at  large  represented,  Rom.  vii.  In 
the  other  case,  namely,  of  its  predominancy,  it  dispo- 
seth  the  thoughts  actually  for  the  most  part,  to  make 
provision  for  the  flesh,  and  to  fulfil  it  in  the  lusts  there- 
of. It  fills  the  mind  v/ith  pleasing  contemplations  of 
its  object,  and  puts  it  on  contrivances  for  satisfaction. 
Yea,  part  of  the  bitterness  of  death  to  such  persons,  is^ 
that  it  will  make  an  everlasting  separation  between 
them  and  the  satisfaction  they  have  received  in  their 
lusts.  It  is  bitter  in  the  thoughts  of  it  to  a  worldly 
minded  man,  because  it  will  take  him  from  all  his  en- 
joyments, his  wealth,  profits,  and  advantages.  It  is  so 
to  the  sensual  person,  as  that  which  finally  determines 
all  his  pleasures. 

3.  There  is  a  difference  in  the  degrees  of  such  a 
predominant  corruption.  In  some,  it  taints  the  affec- 
tions, vitiates  the  thoughts,  and  works  over  the  will  to 
acts  of  a  secret  complacency  in  sin,  but  proceeds  no 
further.  The  whole  mind  may  be  vitiated  by  it,  and 
rendered,  in  the  multitude  of  its  thoughts,  vain,  sen- 


164}  OF    SPIRITUAL   MINDEDNESS. 

sual,  or  worldly,  according  as  is  the  nature  of  the  pre- 
vailing corruption.  Y»t  here  God  puts  bounds  to  the 
raging  of  some  men's  corruptions,  and  says  to  their 
proud  waves,  "thus  far  shall  ye  proceed,  and  no  fur- 
ther." He  either  lays  a  restraint  on  their  minds,  that 
when  lust  hath  fully  conceived,  it  shall  not  bring  forth 
sin,  or  he  sets  an  hedge  before  them  in  his  providence, 
that  they  shall  not  be  able,  in  their  circumstances,  to 
find  their  way  unto  what  perhaps  they  do  most  earnestly 
desire.  A  woful  life  it  is  that  such  persons  lead. 
They  are  continually  tortured  between  their  corrup- 
tions and  convictions,  or  the  love  of  sin,  and  fear  of  the 
-event.  With  others  it  pursues  its  course  into  outward 
actual  sins,  which  in  some  are  discovered  in  this  world, 
in  others  they  are  not :  for  "  some  men's  sins  go  be- 
fore them  unto  judgment,  and  some  follow  after." 
-Some  fall  mto  sin  upon  surprisal,  from  a  concurrence 
of  temptation  v/ith  corruption  and  opportunities  ;  some 
habitJiate  themselves  to  a  course  in  sin ;  though  in 
many  it  be  not  discovered,  in  some  it  is.  But  among 
those  who  have  received  any  spiritual  light,  and  made 
profession  of  religion  thereon,  this  seldom  falls  out, 
but  from  the  great  displeasure  of  God.  For  when  men 
have  long  given  way  unto  the  prevalency  of  sin  in  their 
affections,  inclinations,  and  thoughts,  and  God  hath 
set  many  a  hedge  before  them,  to  put  bounds  to  their 
inclinations,  and  to  shut  up  the  womb  of  sin  j  some- 
times by  afflictions,  sometimes  by  fears  and  dangers, 
sometimes  by  the  word  ;  and  yet  the  bent  of  their  spi- 
rits is  toward  their  sin ;  God  takes  off  his  hand  of  re- 
straint, removes  his  hinderances,  and  "  gives  them  up 
to  their  own  hearts'  lusts,  to  do  the  things  that  are  not 
convenient."  All  things  hereon  suit  their  desires,  and 
they  rush  into  actual  sins  and  follies,  setting  their  feet 


OF   SPIRITUAL    MINDEDNE3S.  165- 

in  the  paths  that  go  down  to  the  chambers  of  death. 
The  uncontrollable  power  of  sin  in  such  persons,  and 
the  greatness  of  God's  displeasure  against  them,  make 
their  condition  most  deplorable. 

Those  that  are  in  this  state,  of  either  sort,  the  for- 
mer or  the  latter,  are  remote  from  being  spiritually 
minded,  nor  is  God  in  all  their  thoughts,  as  he  ought 
to  be.     For, 

1.  They  will  not  so  think  and  meditate  on  God, 
Their  delight  is  turned  another  way.  Their  affections, 
which  are  the  spring  of  their  thoughts,  which  feed  them 
continually,  cleave  unto  the  things  which  are  most  ad- 
verse to  him.  Love  of  sin  is  gotten -to  be  the  spring 
in  them,  and  the  whole  stream  of  the  thoughts  which 
they  choose  and  delight  m,  is  towards  the  pleasures  of 
it.  If  any  thoughts  of  God  come  in,  as  a  faint  tide  for 
a  few  minutes,  and  drive  back  the  other  stream,  they 
are  quickly  repelled  and  carried  away  with  the  strono* 
current  of  those  which  proceed  from  their  powerful 
inclinations.  Yet  may  such  persons  abide  in  the  "per- 
formance of  outward  holy  duties,"  or  attendance  to 
them.  Pride  of,  or  satisfaction  in,  their  gifts,  may  give 
them  delight  in  their  own  performances,  and  somethino-- 
in  those  of  others,  they  may  be  exceedingly  pleased 
with;  as  it  is  expressly  affirmed,  Ezek.  xxxiii.  31,  32. 
But  in  these  things  they  have  no  immediate  real 
thoughts  of  God,  none  that  they  delight  in,  none  that 
they  seek  to  stir  up  in  themselves,  and  those  which 
impose  themselves  on  them  they  reject. 

2.  As  they  will  not,  so  they  dare  not,  think  of  God. 
They  will  not,  because  of  the  power  of  their  lusts ;  they 
dare  not,  because  of  their  guilt.  No  sooner  should 
they  begin  to  think  of  him  in  good  earnest,  but  their 
sin  would  lose  all  its  desirable  forms  and  appearances, 


166  OP    SPIRITUAL    MINDEDNESS. 

and  represent  itself  in  the  horror  of  guilt  alone.  And 
in  that  condition  all  the  properties  of  the  divine  nature 
are  suited  to  increase  the  dread  and  terror  of  the  sin 
ner.  Adam  had  heard  God's  voice  before  with  delight 
and  satisfaction  j  but  on  the  hearing  of  the  same  voice 
after  he  had  sinned,  he  hid  himself,  and  cried  that  he 
was  afraid.  There  is  a  way  for  men  to  think  of  God 
with  the  guilt  of  sin  upon  them,  which  they  intend  to 
forsake ;  but  none  for  any  to  do  it  with  the  guilt  of  sin 
which  they  resolve  to  continue  in.  Wherefore,  of  all 
these  sorts  of  persons  it  may  be  said,  that  God  is  not 
in  all  their  thoughts,  and  therefore  are  they  far  enough 
from  being  spiritually  minded.  For  unless  we  have 
many  thoughts  of  God,  we  cannot  be  so.  Yea,  more- 
over, there  are  two  things  required  to  those  thoughts 
which  we  have  of  God,  that  they  may  be  an  evidence 
of  our  being  so. 

1.  That  we  take  delight  in  them.  Psalm  xxx.  4. 
"  Sing  unto  the  Lord,  O  ye  saints  of  his,  and  give 
thanks  at  the  remembrance  of  his  holiness."  The  re- 
membrance of  God  delighteth  and  refresheth  the  hearts 
of  his  saints,  and  stirs  them  up  to  thankfulness. 

1.  They  rejoice  in  what  God  is  in  himself.  What- 
ever is  good,  amiable,  or  desirable ;  whatever  is  holy, 
just,  and  powerful ;  whatever  is  gracious,  wise,  and  mer- 
ciful j  and  all  that  is  so,  they  see  and  apprehend  in 
God.  That  God  is  what  he  is,  is  the  m.atter  of  their 
chiefest  joy.  Whatever  befalls  them  in  this  world, 
whatever  troubles  and  disquietment  they  are  exercised 
with,  the  remembrance  of  God  is  a  satisfactory  refresh- 
ment to  them..  For  therein  they  behold  all  that  is  good 
and  excellent,  the  infinite  centre  of  all  perfections. 
Wicked  men  would  have  God  to  be  any  thing  but  what 
he  is.     Nothing  that  God  is,  really  and  truly,  pleaseth 


OF    SPIRITUAL   MINDEDNESS.  16 1 

them.  Whefore  they  either  frame  false  notions  of  him  in 
their  minds,  as  Ps.  h  21 ;  or  they  think  not  of  him  at  all, 
at  least  as  they  ought,  unless  sometimesthey  tremble  at 
his  anger  and  power.  Some  benefit  they  suppose  may 
be  had,  by  what  he  can  do,  but  how  there  can  be  any 
delight  in  what  he  is,  they  know  not.  Yea,  all  their 
trouble  ariseth  from  hence,  that  he  is  what  he  is.  It 
would  be  a  relief  to  them,  if  they  could  make  any  abate- 
ment of  his  power,  his  holiness,  his  righteousness,  his 
omnipresence  ;  but  his  saints,  as  the  Psalmist  speaks, 
"  give  thanks  at  the  remembrance  of  his  holiness." 

And  when  we  can  delight  in  the  thoughts  of  what 
God  is  in  himself,  of  his  infinite  excellencies  and  per- 
fections, it  gives  us  a  threefold  evidence  of  our  being" 
spiritually  minded.  (1.)  In  that  it  is  such  an  evi- 
dence that  we  have  a  gracious  interest  in  those  excel- 
lencies and  perfections,  whereon  we  can  say  with  re- 
joicing in  ourselves,  this  God,  thus  holy,  thus  power- 
ful, thus  just,  good^  and  gracious,  "  is  our  God,  and  he 
will  be  our  guide  unto  death."  So  the  Psalmist,  under 
the  consideration  of  his  own  frailty,  and  apprehensions 
of  death  in  the  midst  of  his  years,  comforts  and  re- 
freshes himself  with  the  thoughts  of  "  God's  eternity 
and  immutability,"  with  his  interest  in  them,  Ps.  cii. 
23 — 28.  And  God  himself  proposeth  to  us  his  infinite 
immutability,  as  the  ground  whereon  we  may  expect 
safety  and  deliverance,  Mai.  iii.  6.  When  we  can  thus 
think  of  God,  and  what  he  is,  with  delight,  it  is,  I  say, 
an  evidence,  that  we  have  a  gracious  covenant-interest, 
even  in  what  God  is  in  himself :  which  none  have  but 
those  who  are  spiritually  minded. 

2.  It  is  an  evidence  that  the  image  of  God  is  begun 
to  be  wrought  in  our  own  souls ;  and  we  approve  of, 
and  rejoice  in  it,  more  than  in   all   other  things  what- 


168  OF    SPIRITUAL    MINDEDNESS. 

ever.  Whatever  notions  men  may  have  of  the  divine 
goodness,  holiness,  righteousness,  and  purity,  they  are 
all  but  barren,  jejune,  and  fruitless,  unless  there  be  a 
similitude  and  conformity  to  them  wrought  in  their 
minds  and  souls.  Without  this  they  cannot  rejoice  in 
the  thoughts  and  remembrance  of  the  divine  excellen- 
cies. Wherefore,  when  we  can  do  so,  when  such  me- 
ditations of  God  are  sweet  to  us,  it  is  an  evidence  that 
we  have  some  experience  in  ourselves  of  the  excellen- 
cy of  the  image  of  those  perfections,  and  that  we  re- 
joice in  them  above  all  things  in  this  world. 

3.  They  are  so  also,  in  that  they  are  manifest,  that 
"we  discern  and  judge  that  our  "eternal  blessedness 
doth  consist  in  the  full  manifestation,  and  our  en- 
joyment of  God  in  what  he  is,  and  of  all  his  divine  ex- 
cellencies." This  men  for  the  most  part  take  for 
granted ;  but  how  it  should  be  so,  they  knoAV  not. 
They  understand  it  in  some  measure,  whose  hearts  are 
here  deeply  affected  with  delight  in  them  ;  they  are 
able  to  believe  that  the  manifestation  and  enjoyment  of 
the  divine  excellencies  will  give  eternal  rest,  satisfac- 
tion, and  complacency  to  their  souls.  No  wicked  man 
can  look  upon  it  otherwise  than  a  torment,  to  abide  for 
ever  with  eternal  holiness,  Isa.  xxxiii.  14.  And  we 
ourselves  can  have  no  present  prospect  into  the  ful- 
ness of  future  glory,  when  God  shall  be  all  in  all,  but 
through  the  delight  and  satisfaction  which  we  have 
here  in  contemplation  of  what  he  is  in  himself,  as  the 
centre  of  all  divine  perfections. 

I  w^ould,  therefore,  press  this  unknown,  this  neglect- 
ed duty,  on  the  minds  of  those  of  us  in  an  especial 
manner,  who  are  visibly  dravv^ing  nigh  to  eternity.  The 
days  are  coming,  wherein  what  God  is  in  himself,  that 
is,  as  manifest  and  exerted  in  Christ,  shall  alone  be  (as 


OF    SPIRITUAL    MINDEDNESS.  169 

we  hope)  the  eternal  blessedness  and  reward  of  our 
souls.  Is  it  possible  that  any  thing  should  be  more  ne- 
cessary for  us,  more  useful  to  us,  than  to  be  exercised 
in  such  thoughts  and  contemplations'!  The  benefits 
we  may  have  hereby  are  not  to  be  reckoned,  some  of 
them  only  may  be  named.  As  (1.)  We  shall  have 
the  best  trial  of  ourselves,  how  our  hearts  really  stand 
affected  tov/ards  God.  For  if,  upon  examination,  we 
find  ourselves  not  really  to  delight  and  rejoice  in  God^ 
for  what  he  is  in  himself,  and  that  all  perfections  are 
eternally  resident  in  him,  how  dwelleth  the  love  of  God 
in  us  1  But  if  we  can  truly  rejoice  at  the  remem- 
brance of  his  holiness,  in  the  thoughts  of  what  he  is, 
our  hearts  are  upright  with  him.  (  2.)  This  is  that 
which  will  effectually  take  off  our  thoughts  and  affec- 
tions from  things  here  below.  One  spiritual  view  of 
the  divine  goodness,  beauty,  and  holiness,  will  have 
more  efficacy  to  raise  the  heart  to  a  contempt  of  ail 
earthly  things,  than  any  other  evidences  whatever. 
(  3.)  It  will  increase  the  grace  of  being  heavenly  mind- 
ed in  us,  on  the  grounds  before  declared.  (  4.)  It  is 
the  best,  I  had  almost  said,  it  is  the  only  preparation, 
for  the  future  full  enjoyment  of  God.  This  will  gra- 
dually lead  us  into  his  presence,  take  away  all  fears  of 
death,  increase  our  longing  after  eternal  rest,  and  even 
make  us  groan  to  be  unclothed.  Let  us  not  then 
cease  laboring  with  our  hearts,  until,  through  grace, 
we  have  a  spiritually  sensible  delight  and  joy  in  the  re- 
membrances and  thoughts  of  what  God  is  in  himself. 

2.  In  thoughts  of  God,  his  saints  rejoice  at  the  "  re- 
membrance of  what  he  is,  and  what  he  will  be  to  them." 
Herein  have  they  regard  to  all  the  holy  relations  that 
he  hath  taken  on  himself  towards  them,  with  all  the  ef- 
fects of  his  covenant  in  Christ  Jesus.     To  that  purpose 

15 


170  OF    SPIRITUAL   MiNDEDNESSf. 

were  some  of  the  last  words  of  David,  2  Sam.  xxiii.  5» 
"  Although  my  house  be  not  so  with  God,  yet  he  hath 
made  with  me  an  everlasting  covenant,  ordered  in  all 
things,  and  sure  this  is  all  my  salvation  and  all  my  de- 
sire."    In  the  prospect  he  had  of  all  the  distresses  that 
were  to  befall  his  family,  he  triumphantly  rejoiceth   in 
the  everlasting  covenant  that  God  hath  made  with  him. 
In   these    thoughts   his    saints   take  delight,  they  are 
sweet  to  them  and  full  of  refreshment*     "  Their  medi- 
tations of  him  are  sweet,  they  are  glad  in  the  Lord." 
Psal.  civ.  34.     Thus  it  is  with  them  that  are  truly  spi- 
ritually minded.     They  not  only  think  much  of  God  but 
they  take  delight  in  these  thoughts  ;  they  are  sweet  to 
them  ;  and  not  only  so,  but  they  have  no  solid  joy  nor 
delight,  but  in  their  thoughts  of  God,  which  therefore 
they  retreat  to  continually.     They  do  so  especially  on 
great  occasions,  which  of  themselves  are  apt  to  divert 
them  from  them.     As,  suppose  a  man  hath  received    a 
signal  mercy,  with  the  matter  whereof  he  is  exceed- 
ingly affected  and  delighted.     The  minds  of  some  men 
are  apt  on  such  occasions,  to  be  "  filled  with  thoughts 
of  what    they    have    received,"    and   their    affections 
to  be  wholly  taken  up  with  it.     But  he  who  is  spirit- 
ually minded,  will  immediately  retreat  to  thoughts  of 
God,  placing  his  delight  and  taking  up  his  satisfaction 
in  him.     And  so,  on   the  other  side,  great  distresses, 
prevalent  sorrows,  strong  pains,  violent  distempers,  are 
apt   of  themselves   to   take    up    and  exercise    all  the 
thoughts  of  men  about  them.     But  those  who  are  spi- 
ritually minded,  will  in  and  under  them  all,  continually 
betake  themselves  to  thoughts  of  God,  wherein  they 
find  relief  and  refreshment  against  all  that  they  feel  or 
fear.     In  every  state,  their  principal  joy   is  in  the  re- 
membrance of  his  holiness. 


OF   SPIRITtJAL   MINDEDNESS.  171 

2.  "  That  they  may  be  accompained  with  godly  fear 
and  reverence."  These  are  required  of  us,  in  all 
wherein  we  have  to  do  with  God,  Heb.  xii.  28,  29. 
And  as  the  scripture  doth  not  more  abound  with  pre- 
cepts to  any  duty,  so  the  nature  of  God  and  our  own, 
with  the  infinite  distance  between  them,  make  it  indis- 
pensably necessary,  even  in  the  light  of  the  natural 
conscience.  Infinite  greatness,  infinite  holiness,  infinite 
power,  all  which  God  is,  command  the  uttermost  re- 
verential fear  that  our  natures  are  capable  of.  The 
want  hereof  is  the  spring  of  innumerable  evils,  yea,  in- 
deed, of  all  that  is  &o.  Hence  are  blasphemous  abuses 
of  the  holy  name  of  God,  in  cursed  oaths  and  execra- 
tions j  hence  it  is  taken  in  vain,  in  ordinary  exclama- 
tions ;    hence  is  all  formality  in  religion. 

It  is  the  spiritual  mind  alone  that  can  reconcile  those 
things  which  are  prescribed  us  as  our  duty  towards 
God.  To  delight  and  rejoice  in  him  always,  to  tri- 
umph in  the  remembrance  of  him,  to  draw  nigh  to  him 
with  boldness  and  confidence,  are  on  the  one  hand  pre- 
scribed to  us ;  and  on  the  other  it  is  so,  that  we  fear 
and  tremble  before  him,  that  we  "  fear  that  great  and 
dreadful  name,  the  Lord  our  God  j"  that  we  have 
grace  to  serve  him  with  reverence  and  godly  fear,  be- 
cause he  is  a  consuming  fire.  These  things  carnal  rea- 
son can  comprehend  no  consistency  in  ;  what  it  is 
afraid  of,  it  cannot  delight  in ,  and  what  it  delights  in, 
it  will  not  long  fear.  But  the  consideration  of  faith 
(  concerning  what  God  is  in  himself,  and  what  he  will 
be  to  us)  gives  these  different  graces  their  distinct 
operations,  and  a  blessed  reconciliation  in  our  souls. 
Wherefore  all  our  thoughts  of  God  ought  to  be  accom- 
panied with  an  holy  awe  and  reverence,  from  a  due 
sense  of  his   greatness,    holiness,    and   power.     Two 


IT^  OF    SriRITUAL   MINDEDNESS. 

things  will  utterly  vitiate  all  thoughts  of  God,  and  ren- 
der them  useless  to  us. 

(1.)  Vain  curiosity.  (2.)  Carnal  boldness.  It  is  un- 
imaginable how  the  subtle  disquisitions  and  disputes  of 
men,  about  the  nature,  properties,  and  counsels  of  God, 
have  corrupted,  rendered  sapless  and  useless  by  vain  cu- 
riosity, and  striving  for  an  artificial  accuracy,  in  ex- 
pression of  men's  apprehensions.  When  the  wits  and 
minds  of  men  are  engaged  in  such  thoughts,  '  God  is 
not  in  all  their  thoughts,'  even  when  all  their  thoughts 
are  concerning  him.  When  once  men  are  got  into 
their  'metaphysical  curiosities,  and  logical  niceties,' 
in  their  contemplations  about  God  and  his  divine  pro- 
perties, they  bid  farewell,  for  the  most  part,  to  all  godly 
fear  and  reverence.  Others  are  under  the  power  of  car- 
nal boldness,  that  they  think  of  God  with  no  other  re- 
spect,than  if  they  thought  of  worms  of  the  earth  like 
themselves.  There  is  no  holy  awfulness  upon  their 
minds  and  souls  in  the  mention  of  his  name.  By  these 
things  may  our  thoughts  of  God  be  so  vitiated,  that  the 
heart  in  them  shall  not  be  affected  with  a  reverence  of 
him  nor  any  evidence  be  given  that  we  are  spiritually 
minded. 

It  is  this  holy  reverence  that  is  the  means  of  bringing 
sanctifying  virtue  into  our  souls,  from  God,  upon  our 
thoughts  of  him.  None  that  think  of  God  with  a  due 
reverence,  but  he  shall  be  sensible  of  advantage  by  it. 
Hereby  do  we  sanctify  God  in  our  access  to  him, 
and  when  Ave  do  so,  he  will  sanctify  and  purify  our 
hearts  by  those  very  thoughts  in  which  we  draw  nigh 
to  him. 

We  may  have  many  sudden,  occasional,  transient 
thoughts  of  God,  that  are  not  introduced  in  our  minds 
by  a  preceding  reverential  fear.     But  if  they  leave  not 


OF    SPIRITUAL    MINDEDNESS.  173- 

that  fear  on  our  hearts,  in  proportion  to  their  contin*- 
uance  with  us,  they  are  of  no  value,  but  will  insensibly 
habituate  us  to  a  common  bold  frame  of  spirit,  which 
he  despises. 

So  it  is  in  the  case  of  thoughts  of  a  contrary  nature. 
Thoughts  of  sin,  of  sinful  objects,  may  arise  in  our 
minds  from  the  remainders  of  corruption;  or  be  oc- 
casioned by  the  temptations  and  suggestions  of  Satan  ; 
if  these  are  immediately  rejected  and  cast  out  of  us,  the 
soul  is  not  more  prejudiced  by  their  entrance,  than  it 
is  advantaged  by  their  rejection,  through  the  power  of 
grace.  But  if  they  make  frequent  returns  into  the 
minds  of  men,  or  make  any  abode  or  continuance  in 
their  soliciting  of  the  affections,  they  greatly  defile  the 
mind  and  conscience,  disposing  the  person  to  the  fur- 
ther entertainment  of  them.  So,  if  our  occasional 
thoughts  of  God  do  immediately  leave  us,  and  pass 
away  without  much  affecting  our  minds  ;  we  shall  have 
little  or  no  benefit  by  them.  But  if  by  their  frequent 
\^isits,  and  some  continuance  with  us,  they  dispose  our 
souls  to  an  holy  reverence  of  God,  they  are  blessed 
means  of  promoting  our  sanctiiication.  Without  this, 
I  say,  there  may  be  thoughts  of  God  to  no  advantage 
of  the  soul. 

There  is  implanted  in  our  nature  such  a  sense  of  a 
divine  power  and  presence,  as  that,  on  all  sudden  occa- 
sions and  surprisals,  it  will  act  itself  according  to  that 
sense  and  apprehension,  vox  naturcB  damantis  ad  Dom- 
inum  natures  :  a  voice  in  nature  itself,  upon  any  thing 
that  is  suddenly  too  hard  for  it,  which  cries  out  imme- 
diately to  the  God  of  nature.  So  men,  on  such  occa- 
sions, without  any  consideration,  are  surprised  into  a 
calling  on  the  name  of  God,  and  crying  to  him.  And 
from  the  same  natural  apprehension  it  is,  that  wicked 
15* 


174  OF    SPIRITUAL    MINDEDNESS. 

and  profane  persons  will  break  forth  on  all  occasions 
into  cursed  swearing  by  his  name.  So  men  in  such 
ways  have  thoughts  of  God,  without  either  reverence 
or  godly  fear,  without  giving  any  glory  to  him,  and 
for  the  most  part  for  their  own  disadvantage.  Such 
are  all  thoughts  of  God  that  are  not  accompanied  with 
holy  fear  and  reverence. 

There  is  scarce  any  duty  that  ought  at  present  to  be 
more  pressed  on  the  consciences  of  men,  than  this  of 
keeping  up  a  constant  holy  reverence  of  God  in  all 
wherein  they  have  to  do  with  him,  both  in  private  and 
public,  in  their  inward  thoughts  and  outward  commu- 
nication. Formality  hath  so  prevailed  in  religion,  and 
that  under  the  most  effectual  means  of  its  suppression, 
that  very  many  manifest,  that  they  have  little  or  no 
reverence  of  God,  in  the  most  solemn  duties  of  his 
worship  5  and  less  it  may  be  in  their  secret  thoughts. 
Some  ways  that  have  been  found  out  to  keep  up  a 
pretence  and  appearance  of  it,  have  bee  a,  and  are, 
destructive  to  it. 

But  herein  consists  the  very  life  of  religion.  The 
fear  of  God  is,  in  the  Old  Testament,  the  usual  ex- 
pression of  all  the  due  respect  of  our  souls  to  him  ; 
and  that  because  where  that  is  not  in  exercise,  nothing 
is  accepted  with  him.  And  thence  the  whole  of  our 
wisdom  is  said  to  consist  therein,  and  if  it  be  not  in  a 
prevalent  exercise  in  all  wherein  we  have  to  do  with 
him  immediately,  all  our  duties  are  utterly  lost  as  to 
the  ends  of  his  glory,  and  the  spiritual  advantage  of 
our  own  souls. 


OF    SPIFtlTTJAL    MINDEDNESS.  175 


CHAPTER    IX. 


What  of  God  or  in  God  we  are  to  think  and  meditate 
upon.  His  being  ;  reasons  of  it ;  oppositions  to  it  ; 
the  way  of  their  conquest.  Thoughts  of  the  omnipre- 
sence and  omniscience  of  God^  peculiarly  necessary. 
The  reasons  hereof  As  also  of  his  omnipotency. — 
The  use  and  benefit  of  such  thoughts. 

These  things  mentioned  have  been  premised  in  ge- 
neral, as  to  the  nature,  manner,  and  way  of  exercise  of 
our  thoughts  on  God.  That  which  remains,  is  to  give 
some  particular  instances  of  what  we  are  to  think 
upon  in  an  especial  manner ;  and  what  we  are  conver- 
sant with  in  our  thoughts,  if  so  be  we  are  spiritually 
minded.  And  I  shall  not  insist  at  present  on  the 
things  which  concern  his  grace  and  love  in  Christ  Je- 
sus, which  belong  to  another  head,  but  on  those  which 
have  an  immediate  respect  to  the  divine  nature  itself^ 
and  its  holy  essential  properties. 

1.  The  abounding  of  atheism,  both  notional  and 
practical.  The  reasons  of  it  have  been  given  before, 
and  the  matter  of  fact  is  evident  to  any  ordinary  ob- 
servation. And  on  two  accounts  with  respect  hereto 
we  ought  to  abound  with  thoughts  of  faith  concerning 
the  being  of  God.  (1.)  An  especial  testimony  is  re- 
quired in  us,  in  opposition  to  this  eftect  of  hell.  He, 
therefore,  who  is  spiritually  minded,  cannot  but  have 
many  thoughts  of  the  being  of  God,  thereby  giving 
glory  to  him.  Isa.  xliii.  9 — 12.  '  Let  all  the  nations  be 
gathered  together,  and  let  the  people  be  assembled : 
who  among  them  can  declare  this,  and  show  us  former 
things  1  let  them  bring  forth  their  witnesses,  and  be 
justified ;  or  let  them  hear  and   say,  it   is  truth.     Ye 


176  OF    SPIRITUAL   MINDEDNESS. 

are  my  witnesses,  saith  the  Lord,  and  my  servant, 
whom  I  have  chosen,  that  ye  may  know  and  believe 
me,  and  understand  that  I  am  he  :  before  me  there  was 
no  God  formed,  neither  shall  there  be  after  me.  I, 
even  I,  am  the  Lord,  and  beside  me  there  is  no  Sa- 
viour. I  have  declared,  and  have  saved,  and  I  have 
showed  when  there  was  no  strange  God  among  you : 
therefore  ye  are  my  witnesses,  saith  the  Lord,  that  I 
am  God.'  Chap.  xliv.  8.  'Fear  ye  not,  neither  be 
afraid :  have  I  not  told  thee  from  that  time,  and  have 
declared  it,  ye  are  even  my  witnesses.  Is  there  a  God 
beside  me  1  Yea,  there  is  no  God  :  I  know  not  any.' 
(2.)  Those  atheistical  impieties,  principles,  and  prac- 
tices, which  abound  amongst  us,  are  grievous  provoca- 
tions to  all  pious  souls.  Without  frequent  retreat  to 
thoughts  of  the  being  of  God,  there  is  no  relief  nor 
refreshment  to  be  had  under  them.  Such  was  the  case 
of  Noah  in  the  old  world,  and  of  Lot  in  Sodom,  which 
rendered  their  graces  illustrious. 

2.  Because  of  the  unaccountable  confusion  that 
all  things  are  filled  with  at  this  day  of  the  world. 
Whatever  in  former  times  hath  been  a  temptation  in 
human  affairs  to  any  of  the  people  of  God,  abounds 
at  this  day.  Never  had  men,  profane  and  profligate, 
greater  outward  appearances  to  strengthen  them  in 
their  atheism,  nor  those  that  are  godly,  greater  trials 
for  their  faith,  with  respect  to  the  visible  state  of  things 
in  the  world.  The  Psalmist  of  old,  on  such  an  occa- 
sion, was  almost  surprised  into  unbelieving  complaints, 
Ps.  Ixxiii.  2 — 4,  &;c.,  and  such  surprisals  may  now  also 
befall  us,  that  we  may  be  ready  to  say  with  him,  '  ver- 
ily I  have  cleansed  my  heart  in  vain,  and  washed  my 
hands  in  innocency ;  for  all  the  day  long  have  I  been 
plagued,  and  chastened  every  morning.'     Hence,  when 


OF    SPIRITUAL    MINDEDNESS.  177 

the  prophet  Habakkuk  Avas  exercised  with  thoughts 
about  such  a  state  of  things  as  is  at  this  day  in  the 
world,  which  he  declares,  chap.  i.  6 — 12,  he  lays  the 
foundation  of  his  consideration  in  the  fresh  exercise 
of  faith  on  the  being  and  properties  of  God,  v.  12,  13* 
And  David  makes  that  his  retreat  on  the  like  occasion. 
Ps.  xi.  3—5. 

In  such  a  season  as  this  is,  upon  both  the  accounts 
mentioned,  those  who  are  spiritually  minded  will  much 
exercise  their  thoughts  about  the  being  and  existence 
of  God.  They  will  say  within  themselves,  *  verily 
there  is  a  reward  for  the  righteous  ;  verily  he  is  a  God 
who  judgeth  in  the  earth.'  Hence  will  follow  such  ap- 
prehensions of  the  immensity  of  his  nature,  of  his 
eternal  power,  and  infinite  wisdom,  of  his  absolute 
sovereignty,  as  will  hold  their  souls  firm  and  steadfast 
in  the  highest  storms  of  temptation  that  may  befall 
them. 

Yet  there  are  two  things  that  the  weaker  sort  of  be- 
lievers may  be  exercised  with,  in  their  thoughts  of  the 
divine  being  and  existence,  which  may  occasion  them 
some  trouble. 

1.  Satan,  knowing  the  weakness  of  our  minds  in 
the  immediate  contemplation  of  things  infinite  and  in- 
comprehensible, will  sometimes  take  advantage  to  in- 
sinuate blasphemous  imaginations,  in  opposition  to 
whaf  we  would  fix  upon  and  relieve  ourselves  with. 
He  will  take  that  very  time,  trusting  to  our  weakness, 
and  his  own  methods  of  subtilty,  to  suggest  his  temp- 
tations of  atheism,  by  ensnaring  inquiries,  when  we  go 
about  to  refresh  our  souls  with  thoughts  of  divine  be- 
ing and  excellencies.  '  But  is  there  a  God  indeed  1 
How  do  you  know  that  there  is  a  God  1  and  may  it  not 
be  otherwise  V  will  be  his  language  to  our  minds  j  for, 


178  OF    SPIRITUAL    MINDEDNESS. 

from  his  first  temptation,  by  way  of  an  ensnaring 
question,  '  yea,  and  hath  God  said  it,  ye  shall  not  eat 
of  every  tree  of  the  garden  V  he  still  proceeds  much 
in  the  same  methods.  So  he  did  with  our  Saviour  him- 
self, if  thou  be  the  Son  of  God.  Is  there  a  God  % 
How  if  there  should  be  none  1  In  such  a  case  the 
rule  is  given  us  by  the  apostle  :  '  above  all,  take  the 
shield  of  faith,  whereby  ye  shall  be  able  to  quench 
all  the  fiery  darts  of  the  wicked.'  Eph.  vi.  16,  '  tou 
ponerou,^  of  the  wicked  one,  that  is,  the  devil.  And 
two  ways  will  faith  act  itself  on  this  occasion. 

(1.)  By  a  speedy  rejection  of  such  diabolical  sug- 
gestions with  detestation.  So  did  our  Saviour  in  a 
case  not  unlike  it,  Get  thee  behind  me,  Satan.  Where- 
fore if  any  such  thoughts  are  suggested,  or  seem  to 
arise  in  our  minds,  know  assuredly  that  they  are  no 
less  immediately  from  the  devil,  than  if  he  personally 
stood  before  you,  and  visibly  appeared  to  you  ;  if  he 
did  so,  there  is  none  of  you  but  would  arm  yourselves 
with  an  utter  defiance  of  what  he  should  offer  to  you. 
It  is  no  less  necessary  on  this  occasion,  when  you  may 
feel  him,  though  you  see  him  not.  Suffer  not  his  fiery 
darts  to  abide  one  moment  with  you  j  reject  them  with 
indignation  ;  and  strengthen  your  rejection  with  some 
pertinent  text  of  scripture,  as  our  Saviour  did.  If  a 
man  have  a  grenado  or  a  fire-ball  cast  into  his  clothes 
by  his  enemy,  he  doth  not  consider  whether  it  will 
burn  or  not,  but  immediately  shakes  it  off'  from  him. 
Deal  no  otherwise  with  these  fiery  darts,  lest  by  their 
abode  with  you  they  inflame  your  imagination  to 
greater  disturbance. 

(2.)  In  case  they  utterly  depart  not  upon  this  en- 
deavor for  their  exclusion  and  casting  out,  return  im- 
mediately, without  further  dispute,  to  your  own  expe- 


OF   SPIRITUAL    MINDEDNESS.  179 

^ience.  When  the  devil  hath  asked  you  the  question, 
if  you  answer  him,  you  will  be  ensnared ;  but  if  there- 
on you  ask  yourselves  the  question,  and  apply  your- 
selves to  your  own  experience  for  an  answer  to  it, 
you  will  frustrate  all  his  designs. 

There  are  arguments  to  be  taken,  as  was  said,  from 
the  light  of  nature,  and  reason  in  its  proper  exercise, 
sufficient  to  defeat  all  objections  of  that  kind.  But 
these  are  not  our  proper  weapons  in  case  of  our  own 
temptation,  which  alone  is  now  under  consideration. 
It  requires  longer  and  more  sedate  reasonings,  than 
such  a  state  will  admit  of  j  nor  is  it  a  sanctified  medi- 
um for  our  relief. 

It  is  what  is  suited  to  suggestions  on  the  occasion 
of  our  meditations  that  we  inquire  after.  In  them  we 
are  not  to  argue  on  such  principles,  but  to  take  the 
shield  of  faith  to  quench  these  fiery  darts.  And  if 
on  such  occasions  Satan  can  divert  us  into  long  dis- 
putes about  the  being  of  God,  he  hath  his  end,  by  car- 
rying us  ofT  from  the  meditation  on  him  which  we  de- 
signed, and  after  a  while  he  will  prevail  to  make  it  a 
common  road  and  trade,  that  no  sooner  shall  we  begin 
to  think  of  God,  but  immediately  we  must  dispute 
about  his  being. 

Therefore  the  way  in  this  case  for  him  who  is  re- 
ally a  believer,  is  to  retreat  immediately  to  his  own 
experience,  which  will  pour  shame  and  contempt  on 
the  suggestions  of  Satan.  There  is  no  believer  who 
hath  knowledge  and  time  to  exercise  the  wisdom  of 
faith  in  the  consideration  of  himself  and  of  God's 
dealings  with  him,  but  hath  a  witness  in  himself  of  his 
eternal  power  and  Godhead,  as  also  of  those  other 
perfections  of  his  nature,  which  he  is  pleased  to  mani- 
fest and  glorify  by  Jesus  Christ.     Wherefore,  on  this 


180  OF    SPIRITUAL    MINDEDNESS. 

suggestion  of  Satan,  that  there  is  no  God,  he  will  be^ 
able  to  say,  that  he  might  better  tell  me  that  I  do  not 
live  nor  breathe ;  that  I  am  not  fed  by  my  meat,  nor 
warmed  by  my  clothes  ;  that  I  know  not  myself  nor 
any  thing  else :  for  I  have  spiritual  sense  and  experi- 
ence to  the  contrary ;  like  him  of  old,  who,  when  a 
cunning  sophister  would  prove  to  him  by  syllogisms, 
that  there  was  no  such  thing  as  motion,  gave  no  an- 
swer to  his  arguments,  but  rose  up  and  walked.  How 
often,  will  he  say,  have  I  had  experience  of  the  pow- 
er and  presence  of  God  in  prayer ;  as  though  I  had 
not  only  heard  of  him  by  the  hearing  of  the  ear,  but 
also  seen  him  by  the  seeing  of  the  eye  ?  How  often 
hath  he  put  forth  his  power  and  grace  in  me  by  his 
spirit  and  his  word,  with  an  uncontrollable  evidence  of 
being,  goodness,  love  and  grace  1  How  often  hath  he 
refreshed  my  conscience  with  the  sense  of  the  pardon 
of  sin,  speaking  that  peace  to  my  soul,  which  all  the 
world  could  not  communicate  to  me  1  In  how  many 
afflictions,  dangers,  troubles,  hath  he  been  a  present 
help  and  relief  1  What  sensible  emanations  of  life  and 
power  from  him  have  I  obtained  in  meditation  on  his 
grace  and  glory  %  He  who  had  been  blind,  answered 
the  Pharisees  to  their  ensnaring  captious  questions ; 
be  it  what  it  will,  one  thing  I  know,  that  whereas  I  was 
blind,  now  I  see.  Whatever,  saith  such  a  soul,  be  in 
this  temptation  of  Satan,  one  thing  I  know  full  well, 
that  whereas  I  was  dead,  I  am  alive,  whereas  I  was 
blind,  now  I  see,  and  that  by  an  effect  of  divine 
power. 

This  shield  of  faith,  managed  in  the  hand  of  experi- 
ence, will  quench  the  fiery  darts  of  Satan  ;  and  he  will 
fall  under  U  double  defeat.  (1.)  His  temptation  will 
be  repelled  by  the  proper  way  of  resistance,  whereon 


01"    SPIRITUAL   MINDEDNESS.  l8l 

he  will  not  only  desist  in  his  attempt,  but  even  fly  from 
you.  Resist  the  devil,  saith  the  apostle,  and  he  will 
fly  from  you.  He  will  not  only  depart  and  cease  to 
trouble  you,  but  will  depart  as  one  defeated  and  con- 
founded. And  it  is  for  want  of  this  resistance,  lively 
made  use  of,  that  many  hang  so  long  in  the  briers  of 
this  temptation.  (2.)  Recalling  the  experiences  we 
have  had  of  God,  will  lead  us  to  the  exercise  of  all 
kinds  of  graces,  which  is  the  greatest  disappointment 
of  our  adversary. 

(2.)  In  thoughts  of  the  divine  being  and  existence, 
we  are  apt  to  be  at  a  loss,  to  be  as  it  were  overwhelm- 
ed in  our  minds,  because  the  object  is  too  great  and 
glorious  for  us  to  contemplate  on.  Eternity  and  im- 
mensity, every  thing  under  the  notion  of  infinite,  take 
off' the  mind  from  its  distinct  actings,  and  reduces  it 
as  it  were  to  nothing.  Hereon  in  some,  not  able  to 
abide  in  the  strict  reasons  of  things,  vain  and  foolish 
imaginations  are  apt  to  arise,  and  inquiries  how  can, 
these  things  be,  which  we  canno|  comprehend.  Oth- 
ers are  utterly  at  a  loss,  and  turn  away  their  thoughts 
from  them,  as  they  would  do  their  eyes  from  the  bright 
beams  of  the  sun.  Two  things  are  advisable  in  this 
case. 

1.  That  we  betake  ourselves  to  an  holy  admiration 
of  what  we  cannot  comprehend.  In  these  things  we 
cannot  see  God  and  live ;  nay,  in  life  eternal  itself, 
they  are  not  absolutely  to  be  comprehended,  only  what 
is  infinite  can  fully  comprehend  what  is  so.  Here  they 
are  the  objects  of  faith  and  worship  :  in  them  we  may 
find  rest  and  satisfaction,  when  inquiries  and  reason- 
ings will  disquiet  us,  and  it  may  be,  overwhelm  us. 
[nfinite  glory  forbids  us  any  near  approach,  but  only  by 

faith.     The  soul  thereby  bowing  itself  to  God's  adora^ 

16 


182  OF    SPIRITUAL    MINDEDNESS. 

ble  greatness,  and  incomprehensible  perfections ;  find- 
ing ourselves  to  be  nothing,  and  God  to  be  all,  Avill 
give  us  rest  and  peace  in  these  things,  Rom.  xi.  33 — - 
36.  We  have  but  unsteady  thoughts  of  the  greatness 
of  the  world,  and  all  the  nations  and  inhabitants  of  it, 
yet  are  it  and  these  but  as  '  the  dust  of  the  balance 
and  the  drop  of  the  bucket,  as  vanity,  as  nothing,* 
compared  with  God  :  what  then  can  our  thoughts  con- 
cerning him  issue  in,  but  holy  admiration  1 

2.  In  case  we  are  brought  to  a  loss  and  disorder  in 
our  minds,  on  the  contemplation  of  any  one  infinite 
property  of  God,  it  is  good  to  divert  our  thoughts  to 
the  effects  of  it,  such  as  whereof  we  have,  or  may 
have  experience  ;  for  what  is  too  great  or  high  for  us 
in  itself,  is  made  suitable  to  our  understandings  in  its 
effects.  So  the  '  invisible  things  of  God  are  knoAvn  in, 
and  by,  the  things  that  are  seen.'  And  there  is  indeed 
no  property  of  the  divine  nature,  but  we  may  have  an 
experience  of  it,  as  to  some  of  its  effects  in  and  upon 
ourselves.  These  we  may  consider,  and  in  the 
streams  taste  of  the;  fountain  which  we  cannot  ap- 
proach. By  them  we  are  led  to  an  holy  admiration  of 
what  is  in  itself  infinite,  immense,  incomprehensible. 
1  cannot  comprehend  the  immensity  of  God's  nature  j 
it  may  be,  I  cannot  understand  the  nature  of  immensi- 
ty ;  yet  if  I  find  by  experience,  and  do  strongly  be- 
lieve, that  he  is  always  present  wherever  I  am,  I  have 
the  faith  of  it,  and  satisfaction  in  it. 

(2.)  With  thoughts  of  the  divine  being,  those  of 
his  omnipresence  and  omniscience  ought  continually 
to  accompany  us.  We  cannot  take  one  step  in  a  walk 
before  him,  unless  we  remember,  that  always  and  in 
all  places  he  is  present  with  us  ;  that  the  frame  of  our 
hearts,  and  our  inward  ^thoughts,  are  continually  in  his 


OF    SPIRITUAL    MINDEDNESS.  183 

view,  no  less  than  our  outward  actions.  And  as  we 
ought  to  be  perpetually  under  an  awe  of,  and  in  the 
fear  of  God,  in  these  apprehensions,  so  there  are  some 
seasons  wherein  our  minds  ought  to  be  in  the  actual 
conception  and  thoughts  of  them,  without  which  we 
shall  not  be  preserved  in  our  duty. 

1.  The  first  season  of  this  nature  is,  when  times, 
places,  with  other  occasions  of  temptation,  and  conse- 
quently of  sinning,  do  come  and  meet.  With  some, 
company  constitutes  such  a  season ;  and  with  some, 
secresy  with  opportunity  does  the  same.  There  are 
those  who  are  ready,  with  a  careless  boldness,  to  put 
themselves  on  such  societies  as  they  know  have  been 
temptations  to  them,  and  occasions  of  sin  ;  every  such 
entrance  into  any  society  or  company,  to  them  who 
know  how  it  liath  formerly  succeeded,  is  their  actual 
sin,  and  it  is  just  Avith  God  to  leave  them  to  all  the 
evil  consequences  that  ensue.  Others  also  do  either 
choose,  or  are  frequently  cast  on  such  society  ;  and  no 
sooner  are  they  engaged  in  it,  but  they  forget  all  re- 
gard to  God,  and  give  themselves  up,  not  only  to  van- 
ity, but  to  various  sorts  of  excess.  David  knew  the 
evil  and  danger  of  such  occasions  ;  and  gives  us  an 
account  of  his  behavior  in  them.  Psal.  xxxix.  1 — 3. 
'  I  said,  I  will  take  heed  to  my  ways,  that  I  sin  not 
with  my  tongue  :  I  will  keep  my  mouth  with  a  bridle, 
while  the  Vv^icked  is  before  me.  I  was  dumb  with  si- 
lence ;  I  held  my  peace,  even  from  good,  and  my  sor- 
row was  stirred ;  my  heart  was  hot  within  me  ;  while 
I  was  musing,  the  fire  burned :  then  spake  I  with  my 
tongue.'  As  for  their  evil  words  and  ways,  he  would 
have  no  communication  with  them.  And  as  to  good 
discourse,  he  judged  it  unseasonable  to  cast  pearls  be- 
fore swine.     He  was  therefore  silent  as  to  that  also. 


184i  OF    SPIRITUAL    MINDEDNESS. 

though  it  was  a  grief  and  trouble  to  him.  But  this 
occasioned  in  him  afterwards  those  excellent  medita- 
tions which  he  expressethin  the  following  verses.  In 
the  entrances  of  these  occasions,  if  men  would  remem- 
ber the  presence  of  God  with  them,  in  these  places, 
with  the  holy  severity  of  the  eye  that  is  upon  them, 
it  would  put  an  awe  upon  their  spirits,  and  embitter 
those  jollities,  whose  relish  is  given  them  by  tempta- 
tion and  sin.  He  doth  neither  walk  humbly  nor  cir- 
cumspectly, who  being  unnecessarily  cast  on  the  so- 
ciety of  men,  wicked  or  profane,  (on  such  occasions 
wherein  the  ordinary  sort  of  men  give  more  than  usu- 
al liberty  to  corrupt  communications  or  excess  in  any 
kind,)  doth  not  in  his  entrance  of  them  call  to  mind 
the  presence  and  all-seeing  eye  of  God,  and  at  his  de- 
parture from  them,  consider  whether  his  deportment 
hath  been  such  as  became  that  presence,  and  his  being 
under  that  eye.  But,  alas  !  pretences  of  business  and 
necessary  occasions,  engagements  of  trade,  carnal  re- 
lations, and  the  common  course  of  communication  in 
the  world,  with  a  supposition  that  all  sorts  of  society 
are  allowed  for  diversion,  have  cast  out  the  remem- 
brance of  God  from  the  minds  of  most,  even  then 
when  men  cannot  be  preserved  from  sin  without  it. 

This  hath  sullied  the  beauty  of  gospel  conversation 
amongst  the  most,  and  left  in  very  few  any  prevalent 
evidence  of  being  spiritually  minded. 

Wherefore,  as  to  them  who,  either  by  their  voluntary 
choice,  or  necessity  of  their  occasions,  do  enter  and 
engage  promiscuously  into  all  societies  and  companies, 
Jet  them  know  assuredly,  that  if  they  awe  not  their 
hearts  and  spirits  continually  with  the  thoughts  and 
apprehensions  of  the  omnipresence  and  omniscience 
of  God,  that  he  is  always  with  them,  and  his  eyes  al- 


OF    SPIRITUAL    MINDEDNESS.  185 

ways  upon  them,  they  will  not  be  preserved  from  snares 
and  sinful  miscarriages. 

Yea,  such  thoughts  are  needful  to  the  best  of  us  all, 
and  in  the  best  of  our  societies,  that  we  behave  not 
ourselves  indecently  in  them  at  any  time. 

Again,  to  some  privacy,  secrecy,  and  opportunity, 
are  occasions  of  temptation  and  sin.  They  are  so  to 
persons  under  convictions  not  wholly  turned  to  God. 
Many  a  good  beginning  hath  been  utterly  ruined  by 
this  occasion  and  temptation.  Privacy  and  opportuni- 
ty have  overthrown  m.any  such  persons  in  the  best  of 
their  resolutions.  And  they  are  so  unto  all  persons 
not  yet  flagitiously  wicked.  Cursed  fruits  proceed 
every  day  from  these  occasions.  We  need  no  other 
demonstration  of  their  power  and  eflicacy  in  tempting 
unto  sin,  but  the  visible  effects  of  them.  And  what 
they  are  to  "any,  they  may  be  to  all,  if  not  diligently 
watched  against.  So  the  apostle  reflects  on  the 
shameful  things  that  are  done  in  the  dark,  in  a 
concurrence  of  secrecy  and  opportunity.  This,  there- 
fore, gives  a  just  season  to  thoughts  of  the  omnipre- 
sence and  omniscience  of  God,  and  they  will  not  be 
wanting  in  some  measure  in  them  that  are  spiritually 
minded. 

'  God  is  in  this  place  j  the  darkness  is  no  darkness 
unto  him,  light  and  darkness  are  with  him  both  alike,' 
are  sufficient  considerations  to  lay  in  the  balance 
against  any  temptations  s*pringing  out  of  secrecy  and 
opportunity.  One  thought  of  the  actual  presence  of 
the  holy  God,  and  the  open  view  of  his  all-seeing 
eye;  will  doj^ore  to  cool  those  affections,  which  lust 
may  put  into^  tumult  on  such  occasions,  than  any 
other  consideration  whatever.  A  speedy  retreat  here- 
unto, upon  the  first  perplexing  thoughts  wherewith 
16* 


186  OF    SPmiTtJAL   MINDEDNESS. 

temptation  assaults  the  soul,  will  be    its  strong  tower, 
where  it  shall  be  safe. 

2.  A  second  season  calling  for  the  exercise  of  our 
minds  in  thoughts  of  the  omnipresence  and  omni- 
science of  God,  is  made  up  of  our  solitudes  and  retire- 
ments. These  give  us  the  most  genuine  trials,  whether 
we  are  spiritually  minded  or  not.  What  we  are  in. 
them,  that  we  are,  and  no  more.  But  yet  in  some  of 
them,  as  in  walkings  and  in  journeyings,  or  the  like, 
Vain  thoughts  and  foolish  imaginations  are  exceedingly 
apt  to  solicit  our  minds.  Whatever  is  stored  up  in  the 
affections  or  memory,  will  at  such  a  time  offer  itself 
for  our  present  entertainment :  and  where  men  have 
accustomed  themselves  to  any  sort  of  things,  they 
will  press  on  them  for  the  possession  of  their  thoughts, 
as  it  were,  whether  they  will  or  not.  The  Psalmist 
gives  us  the  way  to  prevent  this  evil :  Psal.  xvi.  7,  8. 
*  I  will  bless  the  Lord,  who  hath  given  me  counsel  5  my 
reins  also  instruct  me  in  the  night  season.  I  have  set 
the  Lord  always  before  me,  because  he  is  at  my  right 
hand.'  His  reins,  that  is,  his  affections,  and  secret 
thoughts,  gave  him  counsel,  and  instructed  him  in  all 
such  seasons ;  but  whence  had  they  that  wisdom  and 
faithfulness  1  In  themselves  they  are  the  seat  of  all 
lusts  and  corruptions  5  nor  could  they  do  any  thing  but 
seduce  him  into  an  evil  frame.  It  was  from  hence 
alone,  that  he  has  set  the  Lord  always  before  him. 
Continual  apprehensions  of  the  presence  of  God  with 
him,  kept  his  mind,  his  heart  and  affections,  in  that  awe 
and  reverence  of  him,  as  that  they  always  instructed 
him  to  his  duty.  But  as  I  remember,  I  spake  some- 
what as  to  the  due  management  of  our  thoughts  in  this 
season  before. 

3.  Times  of  great  difficulties,  dangers,  and  perplex- 


OF    SPIRITUAL    MINDEDNESS.  187 

ities  of  mind  thereon,  are  a  season  calling  for  the  same 
duty.  Suppose  a  man  is  left  alone  in  his  trials  for  the 
profession  of  the  gospel,  as  it  was  with  Paul  when 
all  men  forsook  him,  and  no  man  stood  by  him.  Sup- 
pose him  to  be  brought  before  princes,  rulers,  or 
judges,  that  are  filled  with  rage,  and  armed  with  power 
against  him,  all  things  being  disposed  to  affect  him 
with  dread  and  terror.  It  is  the  duty  of  such  a  one 
to  call  off  his  thoughts  from  all  things  visibly  present, 
and  to  fix  them  on  the  omnipresence  and  omniscience 
of  God.  He  sits  amongst  those  judges,  though  they 
acknowledge  him  not ;  he  rules  over  them  at  his  pleas- 
ure ;  he  knows  the  cause  of  the  oppressed,  and  justi- 
fies them  whenever  the  world  condemns ;  and  can  de- 
liver them  when  he  pleaseth.  With  the  thoughts 
hereof  did  those  holy  souls  support  themselves,  when 
they  stood  before  the  fiery  comitenance  of  the  bloody 
tyrant  on  the  one  hand,  and  the  burning  fiery  furnace 
on  the  other,  Dan.  iii.  l-i.  'Our  God  whom  we  serve 
is  able  to  deliver  us  from  the  burning  fiery  furnace, 
and  he  will  deliver  us  out  of  thine  hand,  O  king ;  but 
if  not,  be  it  known  unto  thee,  O  king,  that  we  will  not 
serve  thy  gods,  nor  worship  the  golden  image  which 
thou  hast  set  up.'  Thoughts  of  the  presence  and  pow- 
er of  God,  gave  them  not  only  comfort  and  support- 
ment  under  their  distress,  when  they  were  alone  and 
helpless,  but  courage  and  resolution  to  defy  the  tyrant 
to  his  face.  And  when  the  apostle  was  brought  before 
Nero,  that  monster  of  cruelty  and  villany,  and  all  men 
forsook  him,  he  affirms  that  the  Lord  stood  by  him,  and 
strengthened  him.  2  Tim.  iv.  17.  He  refreshed  him- 
self with  thoughts  of  his  presence,  and  had  the  blessed 
fruit  of  it. 

Wherefore,  on  such  occasions,  when  the  hearts  of 


188  OF    SPIRITUAL   MINDEDNESS. 

men  are  ready  to  quake,  when  they  see  all  things 
about  them  filled  with  dread  and  terror,  and  all*  help 
far  away,  it  is,  I  say,  their  duty  and  wisdom  to  abstract 
and  take  off  their  thoughts  from  all  outward  and  pre- 
sent appearances,  and  to  fix  them  on  the  presence  of 
God.  This  will  greatly  change  the  scene  of  things  in 
their  minds;  and  they  will  find  that  strength,  and 
power,  and  wisdom,  are  on  their  side  alone  ;  all  that 
appears  against  them,  being  but  vanity,  folly  and 
weakness. 

So  when  the  servant  of  Elisha  saw  the  place  where 
they  were,  compassed  with  an  host,  both  horses  and 
chariots,  that  came  to  take  them,  he  cried  out  for  fear, 
Alas,  my  master,  how  shall  we  do '?  But  upon  the 
praying  of  the  prophet,  the  Lord  opening  the  eyes  of 
the  young  man,  to  see  the  heavenly  guard  that  he  had 
sent  to  him,  the  mountain  being  full  of  horses  and 
chariots  of  fire  round  about  Elisha,  his  fear  and  trouble 
departed,  2  Kings  vi.  15 — 17.  And  when,  in  the  like 
extremity,  God  opens  the  eye  of  faith  to  behold  his 
glorious  presence,  we  shall  no  more  be  afraid  of  the 
dread  of  men.  Herein  did  the  holy  martyrs  triumph 
of  old,  and  even  despised  their  bloody  persecutors. 
Our  Saviour  himself  made  it  the  ground  of  hissupport- 
ment  on  the  like  occasion,  John,  xvi.  32.  Behold, 
saith  he  to  his  disciples,  his  only  friends,  '  the  hour 
cometh,  yea,  is  now  come,  that  ye  shall  be  scattered 
every  one  to  his  own,  and  leave  me  alone,  and  yet  I 
am  not  alone,  because  the  Father  is  with  me.'  Can  we 
but  possess  our  soul  with  the  apprehension,  that  when 
we  are  left  alone  in  our  trials  and  dangers,  from  any 
countenance  of  friends,  or  help  of  men,  yet  that  indeed 
we  are  not  alone,  because  the  Father  is  with  us,  it  will 


OF    SPIRITUAL    MINDEDNESS.  189 

support  us  under  our  despondencies,  and  enable  us  to 
our  duties. 

4.  Especial  providential  warnings,  call  for  thoughts 
of  God's  omnipresence  and  omniscience.  So  Jacob, 
in  his  nightly  vision,  instantly  made  this  conclusion ; 
God  is  in  this  place,  and  I  knew  it  not.  We  have  fre- 
quently such  warnings  given  to  us.  Sometimes  Ave  have 
so  in  the  things  which  are  esteemed  accidental,  whence 
it  may  be  we  are  strangely  delivered.  Sometimes  we 
have  so  in  the  things  which  we  see  to  befall  others,  by 
thunder,  lightning,  storms  at  sea  or  land.  For  all  the 
works  of  God,  especially  those  that  are  rare  and 
strange,  have  a  voice  whereby  he  speaks  to  us.  The 
first  thing  suggested  to  a  spiritual  mind,  in  such  sea- 
sons, will  be,  God  is  in  this  place,  he  is  present  that 
liveth  and  seeth,  as  Hagar  confessed  on  the  like  occa- 
sion. Gen.  xvi.  13,  14. 

(3.)  Have  frequent  thoughts  of  God's  omnipotency, 
or  his  almighty  power.  This  most  men,  it  may  be, 
suppose  they  need  not  much  exhortation  to  ;  for  none 
ever  doubted  of  it  5  who  doth  not  grant  it  on  all  occa- 
sions ]  Men  grant  it  indeed  in  general ;  for  eternal 
power  is  inseparable  from  the  first  notion  of  the  Divine 
Being.  So  are  they  conjoined  by  the  apostle,  his  eter- 
nal power  and  godhead,  Rom.  i.  20.  Yet  few  believe 
it  for  themselves,  and  as  they  ought.  Indeed,  to  be- 
lieve the  almighty  power  of  God,  with  reference  to 
ourselves  and  all  our  concernments,  temporal  and  eter- 
nal, is  one  of  the  highest  and  most  noble  acts  of  faith, 
which  includes  all  others  in  it.  For  this  is  that  which 
God  at  first  proposed  alone  as  the  proper  object  of  our 
faith,  in  our  entrance  into  covenant  with  him,  Gen. 
xvii.  1.  I  am  God  Almighty  ;  that  which  Job  arrived 
to,  after  his  long  exercise  and  trial ;  I  know,  saith   he, 


190  OF    SPIRITUAL    MINDEDNESS. 

thou  canst  do  every  thing,  and  no  thought  of  thine  can 
be  hindered.  Chap.  xlii.  2.  God  hath  spoken  once, 
(saith  the  Psalmist,)  twice  have  T  heard  this,  that  pow- 
er belongs  unto  God.  Psal.  Ixii.  11.  It  was  that 
which  God  saw  it  necessary  frequently  to  instruct 
him  in,  For  we  are  ready  to  be  affected  with  the  ap- 
pearances of  present  power  in  creatures,  and  to  sup- 
pose that  all  things  will  go  according  to  their  wills, 
because  of  their  power.  But  it  is  quite  otherwise  ;  all 
creatures  are  poor,  feeble  ciphers,  that  can  do  nothing  j 
power  belongs  to  God ;  it  is  a  flower  of  his  crown  im- 
perial, which  he  will  suffer  none  to  usurp  ;  if  the 
proudest  of  them  go  beyond  the  bounds  and  limits  of 
his  present  permission,  he  will  send  worms  to  eat  them 
up,  as  he  did  to  Herod. 

It  is  utterly  impossible  we  should  walk  before  God, 
to  his  glory,  or  with  any  real  peace,  comfort,  or  satis- 
faction in  our  own  souls,  unless  our  minds  are  contin- 
ually exercised  with  thoughts  of  his  almighty  power. 
Every  thing  that  befalls  us,  every  thing  that  we  hear 
of,  which  hath  the  least  danger  in  it,  will  discompose 
our  minds,  and  either  make  us  tremble  like  the  leaves 
of  the  forest,  that  are  shaken  with  the  wind,  or  betake 
ourselves  to  foolish  or  sinful  relief,  unless  we  are  firm- 
ly established  in  the  faith  hereof.  Consider  the  prom- 
ises of  God  to  the  church,  which  are  upon  record,  and 
yet  unaccomplished  ;  consider  the  present  state  of  the 
church  in  the  world,  Avith  all  that  belongs  to  it ;  in  all 
the  fears  and  dangers  they  are  exposed  to,  in  all  the 
evils  they  are  exercised  with,  and  we  shall  quickly 
find,  that  unless  this  sheet-anchor  be  well  fixed,  we 
shall  be  tossed  up  and  down  at  all  uncertainties,  and 
exposed  to  most  violent  temptations.  Rev.  xix.  6.  Un- 
to this  end  are  we  called  hereunto  by  God  himself,  in 


OF    SPIRITUAL   MINDEDNESS.  191 

his  answer  to  the  despondent  complaints  of  the  church 
in  its  greatest  dangers  and  calamities.  Isa.  xl.  28 — 
31.  'Hast  thou  not  known,  hast  thou  not  heard,  that 
the  everlasting  God,  the  Lord,  the  Creator  of  the  ends 
of  the  earth,  fainteth  not,  neither  is  weary  ?  There 
is  no  searching  of  his  understanding.  He  giveth 
power  to  the  faint,  and  to  them  that  have  no  might, 
he  increaseth  strength.  Even  the  youths  shall  faint 
and  be  weary,  and  the  young  men  shall  utterly  fall : 
but  they  that  wait  upon  the  Lord  shall  renew  their 
strength :  they  shall  mount  up  with  wings  as  eagles, 
they  shall  run  and  not  be  weary,  they  shall  walk  and 
not  faint.' 

Take  one  instance,  which  is  the  continual  concern- 
ment of  us  all.  We  are  obnoxious  to  death  every  mo- 
ment. It  is  never  the  further  from  any  of  us,  because 
we  think  not  of  it  as  we  ought.  This  will  lay  our 
bodies  in  the  dust,  from  whence  they  will  have  no 
more  disposition  nor  power  in  themselves  to  rise  again, 
than  any  other  part  of  the  mould  of  the  earth.  Their 
recovery  must  be  an  act  of  external  almighty  power, 
when  God  shall  have  a  desire  to  the  work  of  his 
hands :  when  he  shall  call,  and  we  shall  answer  him 
out  of  the  dust.  And  it  will  transmit  the  soul  into  an 
invisible  world,  putting  a  final  end  to  all  relations,  en- 
joyments, and  circumstances  herie  below.  I  speak  not 
of  them  who  are  stout-hearted  and  far  from  righteous- 
ness, who  live  and  die  like  beasts,  or  under  the  power 
of  horrible  presumption,  without  any  due  thoughts  of 
their  future  and  eternal  state.  But  as  to  others,  what 
comfort  or  satisfaction  can  any  man  have  in  his  life, 
whereon  his  all  depends,  and  which  is  passing  from 
him  every  moment ;  unless  he  hath  continual  thoughts 
of  the  mighty  power  of  God,  whereby  he  is  able  to  re- 


192  OF    SPIRITUAL    MINDEDNESS. 

ceive  his  departing  soul,  and  to  raise  his  body  out  of 
the  dust. 

Not  to  insist  on  more  particulars  ;  thus  it  is  with 
them  who  are  spiritually  minded  j  thus  must  it  he  with 
all,  if  we  pretend  a  title  to  that  privilege.  They  are 
filled  with  thoughts  of  God,  in  opposition  to  that  char- 
acter of  wicked  men,  that  God  is  not  in  all  their 
thoughts.  And  it  is  greatly  to  he  feared,  that  many  of 
us,  when  we  come  to  be  weighed  in  the  balance,  will 
be  found  too  light.  Men  may  be  in  the  performance 
of  outward  duties  j  they  may  hear  the  word  with  some 
delight,  and  do  many  things  gladly  ;  they  may  escape 
the  pollutions  that  are  in  the  world  through  lust,  and 
not  run  out  into  the  same  compass  of  excess  and  riot 
with  other  men ;  yet  may  they  be  strangers  to  inward 
thoughts  of  God  with  delight  and  complacency.  I 
cannot  understand  how  it  can  be  otherwise  with  them, 
whose  minds  are  over  and  over  filled  with  earthly 
things,  however  they  may  satisfy  themselves  with  pre- 
tences of  their  callings  and  lawful  enjoyments,  or  not 
any  way  inordinately  set  on  the  pleasures  or  profits  of 
the  world. 

To  walk  with  God,  to  live  to  him,  is  not  merely  to 
be  found  in  an  abstinence  from  outward  sins,  and  in 
the  performance  of  outward  duties,  though  with  dili- 
gence in  the  multiplication  of  them.  All  this  may  be 
done  upon  such  principles,  for  such  ends,  with  such  a 
frame  of  heart,  as  to  find  no  acceptance  with  God.  It 
is  our  hearts  that  he  requireth,  and  we  can  no  way 
give  them  to  him,  but  by  our  affections  and  holy 
thoughts  of  him  with  delight.  This  is  to  be  spiritually 
minded  ;  this  is  to  walk  with  God.  Let  no  man  de- 
ceive himself  j  unless  he  thus  abound  in  holy  thoughts 
of  God,  unless  our  meditation  of  him  be  sweet  to  us, 


OF    SPIRITUAL   MINDEDNESS.  19^ 

all  that  we  else  pretend  to  will  fail  us  in  the  day  of 
our  trial. 

This  is  the  first  thing-  wherein  we  nmay  evidence  our- 
selves to  ourselves,  to  be  under  the  conduct  of  the 
minding  of  the  Spirit,  or  to  be  spiritually  minded.  And 
I  have  insisted  the  longer  on  it,  because  it  contains  the 
first  sensible  egress  of  the  spring  of  living  waters  in 
us,  the  first  acting  of  spiritual  life  unto  our  own  expe- 
rience. I  should  now  proceed  to  the  consideration  of 
our  affections,  of  whose  frame  and  state  these  thoughts 
are  the  only  genuine  exposition :  but  whereas  there- 
are,  or  may  be,  some  who  are  sensible  of  their  own 
weakness  and  deficiency  in  the  discharge  of  that  part 
of  this  duty  in  being  spiritually  minded,  which  we 
have  passed  through,  and  may  fall  into  discourage- 
ments thereon,  we  must  follow  him,  as  we  are  able,- 
who  will  not  quench  the  smoking  flax,  nor  break  the 
bruised  reed,  by  offering  something  to  the  relief  of 
them  that  are  sincere,  under  the  sense  of  their  own 
weakness. 


CHAPTER    X. 


Sundry  things  tendered  to  such  as  complain  that  they 
know  not  how^  that  they  are  not  able  to  abide  in  holy 
thoughts  of  Godj  and  spiritual  or  heavenly  things  ;  for 
their  relief  instruction,  and  direction.  Rules  con- 
cerning  stated  Spiritual  Meditation. 

Some  will  say,  yea,  many  on  all  occasions  do  say, 
that  there  is  not  any  thing  in  all  their  duty  towards 
God,  wherein  they  are  more  at  a  loss,  than  they  are  in 
this  one,  of  fixing  or  exercising  their  thoughts  or  med- 
itations on  things  heavenly  or  spiritual.  They  ac- 
knowledge  it    a   duty  j  thev  see   an  excellencyj^i  it, 

17 


194  OP    SPIRITUAL    MINDEDNESS. 

with  inexpressible  usefulness.  But  although  they  of- 
ten try  and  attempt  it,  they  cannot  attain  to  any  thing, 
but  what  makes  them  ashamed  both  of  it  and  them- 
selves. Their  minds  they  find  are  unsteady,  apt  to 
rove  and  wander,  or  give  entertainment  to  other 
things,  and  not  to  abide  on  the  object  which  they  de- 
sign their  meditation  towards.  Their  abilities  are 
small,  their  invention  barren,  their  memories  frail,  and 
their  judgments,  to  dispose  of  things  into  right  order, 
weak  and  unable.  They  know  not  what  to  think  on 
for  the  most  part ;  and  when  they  fix  on  any  thing, 
they  are  immediately  at  a  loss  as  to  any  progress,  and 
so  give  over.  Hence  other  things,  or  thoughts  of  oth- 
er things,  take  advantage  to  impose  themselves  on 
them,  and  what  began  in  spiritual  meditation  ends  in 
carnal  vanity.  On  these  considerations,  ofttimes  they 
are  discouraged  to  enter  on  the  duty,  ofttimes  give  it 
over  so  soon  as  it  is  begun,  aud  are  glad  if  they  come 
off  without  being  losers  by  their  endeavors,  which 
often  befalls  them.  With  respect  to  other  duties,  it  is 
so  with  them.  To  such  as  are  really  concerned  in 
these  things :  to  whom  their  want  and  defect  is  a  bur- 
den ;  who  mourn  under  it,  and  desire  to  be  freed  from 
it,  or  refreshed  in  their  conflict  with  it,  I  shall  offer  the 
things  that  ensue. 

1.  That  sense  of  the  vanity  of  our  minds,  which  this 
consideration,  duly  attended  to,  will  give  us,  ought 
greatly  to  humble  and  abase  our  souls.  Whence  is  it 
thus  with  us,  that  we  cannot  abide  in  thoughts  and 
meditations  of  things  spiritual  and  heavenly  1  Is  it 
because  they  are  such  things  as  we  have  no  great  con- 
cernment in  1  It  may  be  they  are  things  worthless 
and  unprofitable,  so  that  it  is  to  no  purpose  to  spend 
our  thoughts  about  them :  the  truth   is,  they  alone  are 


OF    SPIRITUAL   MINDEDNESS.  19*5 

worthy,  useful,  and  desirable  ;  all  other  things,  in  com- 
parison of  them,  are  but  loss  and  dung.  Or  is  it  be- 
cause the  faculties  and  powers  of  our  souls  were  not 
originally  suited  to  the  contemplation  of  them,  and  de- 
light in  them  1  This  also  is  otherwise  :  they  were  all 
given  to  us,  all  created  of  God  for  this  end,  all  fitted 
with  inclinations  and  power  to  abide  with  God  in  all 
things,  without  aversation  or  weariness.  Nothing  was 
so  natural,  easy,  and  pleasant  to  them,  as  steadiness  in 
the  contemplation  of  God  and  his  works.  The  cause, 
therefore,  of  all  this  evil,  lies  at  our  own  doors.  All 
this,  therefore,  and  all  other  evils,  came  upon  us  by  the 
entrance  of  sin.  And  therefore  Solomon,  in  his  inqui- 
ry after  all  the  causes  and  effects  of  vanity,  brings  it 
under  this  head ;  '  Lo,  this  only  have  I  found,  that  God 
made  man  upright ;  but  they  have  sought  out  many 
inventions.'  Eccles.  vii.  29.  For  hereby  our  minds, 
that  were  created  in  a  state  of  blessed  adherence  to 
God,  were  wholly  turned  off  from  him.  and  not  only 
so,  but  filled  with  enmity  against  him.  In  this  state, 
that  vanity  which  is  prevalent  in  them,  is  both  their 
sin  and  their  punishment.  Their  sin,  in  a  perpetual 
inclination  to  things  vain,  foolish,  sensual  and  wicked. 
So  the  apostle  describes  it  at  large,  Ephes.  iv.  17 — 19. 
Tit.  iii.  3.  And  their  punishment,  in  that  being  turned 
off  from  the  chiefest  good,  wherein  alone  rest  is  to  be 
found,  they  are  filled  with  darkness,  confusion,  and 
disquietment,  being  like  a  troubled  sea  that  cannot 
rest,  whose  waters  cast  up  mire  and  dirt. 

By  grace  our  minds  are  renewed ;  that  is,  changed 
and  delivered  from  this  frame  ;  but  they  are  so  par- 
tially only.  The  principle  of  vanity  is  no  longer  pre- 
dominant in  us,  to  alienate  us  from  the  life  of  God,  or 
to  keep  us  in  enmity  against  him.     Those  who  are  sa 


196  OF    SPIRITUAL    MINDEDNESS. 

renewed,  do  not  walk  in  the  vanity  of  their  minds,  as 
others  do.  Eph.  iv.  17.  They  go  up  and  down  in  all 
their  ways  and  occasions,  with  a  stream  of  vain 
thoughts  in  their  minds.  But  the  remainders  of  it  are 
effectually  operative  in  us,  in  all  actings  of  our  minds 
towards  God,  affecting  them  with  uncertainty  and  in- 
stability. As  he  who  hath  received  a  great  wound  in 
any  principal  part  of  his  body,  though  it  may  be  so 
cured,  as  that  death  shall  not  immediately  ensue  there- 
on J  yet  it  may  make  him  go  weak  and  lame  all  his 
days,  and  hinder  him  in  the  exercise  of  all  the  powers 
t)f  life.  The  vanity  of  our  minds  is  so  cured,  as  to 
deliver  us  from  spiritual  death ;  but  yet  such  a  wound, 
such  a  weakness,  doth  remain,  as  both  weakens  and 
hinders  us  in  all  the  operations  of  spiritual  life. 
Hence  those  who  have  made  any  progress  in  grace,  are 
sensible  of  their  vanity,  as  the  greatest  burden  of  their 
souls,  and  do  groan  after  such  a  complete  renovation 
of  their  minds,  as  whereby  they  may  be  perfectly 
freed  from  it.  This  is  that  v/hich  they  principally  re- 
gard in  that  complaining  desire,  Rom.  vii.  4.  '  O 
wretched  man  that  I  am,  who  shall  deliver  me  from 
this  body  of  death  V  Yea,  they  groan  under  a  sense 
of  it  every  day  ;  nor  is  any  thing  such  a  trouble  to 
them,  observing  how  it  defeats  them  in  their  designs 
to  contemplate  on  heavenly  things ;  how  it  frustrates 
their  best  resolutions  to  abide  in  the  spiritual  actings 
of  faith  and  love ;  how  they  are  imposed  on  by  it, 
with  the  thoughts  of  things,  which  either  in  them- 
selves, or  in  their  consequences,  they  most  abhor  ;  no- 
thing are  they  so  afraid  of,  nothing  is  so  grievous  and 
burdensome  to  them,  nothing  do  they  more  groan  for 
deliverance  from.  When  there  is  war  in  any  place^  it 
behooveth  them  that  are   concerned,  to  have  an  eye 


OF    SPIRITUAL    MINDEDNESS.  197 

and  regard  to  all  their  enemies,  and  their  attempts 
against  them.  But  if  they  are  vigilant,  and  delight  in 
their  opposition  to  those  that  are  without,  that  visibly 
contend  with  them,  and  in  the  mean  time  neglect  such 
as  traitorously  act  within  among  themselves,  betraying 
their  counsels,  and  weakening  their  strength,  they  will 
be  undoubtedly  ruined.  Wise  men  do  first  take  care 
of  what  is  within,  as  knowing  if  they  are  there  betray- 
ed, all  they  do  against  their  open  enemies  is  to  no  pur- 
pose. In  the  warfare  wherein  we  are  engaged,  we  have 
enemies  of  all  sorts,  that  openly  and  visibly,  in  various 
temptations,  fight  against  our  souls.  These  it  is  our 
duty  to  watch  against,  to  conflict  with,  and  to  seek  a 
conquest  over.  But  it  is  this  internal  vanity  of  mind, 
that  endeavors,  in  all  things,  to  betray  lis,  to  weaken 
us  in  all  our  graces,  or  to  hinder  their  due  operations  j 
and  to  open  the  doors  of  our  hearts  to  our  cursed  ene- 
mies. If  our  principal  endeavor  be  not  to  discover, 
suppress,  and  destroy  this  traitor,  we  shall  not  succeed 
in  our  spiritual  warfare. 

This,  therefore,  being  the  original  cause  of  all  that 
disability  of  mind  as  to  steadiness  in  holy  thoughts 
and  meditations,  whereof  you  do  complain,  when  you 
are  affected  therewith,  turn  to  the  consideration  of  that 
from  whence  it  doth  proceed.  Labor  to  be  humbled 
greatly,  and  to  Avalk  humbly  under  a  sense  of  the  re- 
mainders of  this  vanity  of  mind.  So  some  wholesome 
fruits  may  be  taken  from  this  bitter  root,  and  meat 
may  come  out  of  this  eater.  If,  when  you  cannot 
abide  in  holy  thoughts  of  God,  and  your  relation  to 
him,  you  reflect  on  this  cause  of  it  to  your  further  hu- 
miliation and  self-abasement,  your  good  designs  and 
purposes  are  not  lost.  Let  such  a  one  say,  'I  began 
to  think  of  God,  of  his  love  and  grace  in  Christ  Jesus, 

17* 


198  OF    SPIRITUAL    MINDEDNESS. 

of  my  duty  towards  him ;  and  where  now  in  a  few 
minutes  do  I  find  myself  %  I  am  got  into  the  ends  of 
the  earth,  into  things  useless  and  earthly  5  or  am  at 
such  a  loss  as  that  I  have  no  mind  to  proceed  in  the 
work  wherein  I  was  engaged.  0  !  wretched  man  that 
I  am,  what  a  cursed  enemy  have  I  within  me  !  I  am 
ashamed  of  myself,  weary  of  myself,  loathe  myself, 
who  shall  deliver  me  from  this  body  of  death]'  Such 
thoughts  may  be  as  useful  to  him,  as  those  which  he 
first  designed. 

True  it  is,  we  can   never  be   freed   absolutely  from 
all  the  effects  of  this  vanity  and  instability  of  mind  in 
this  world.     Unchangeable  cleaving  to  God,   always, 
in  all  the  powers  and  afTections  of  our  minds,  is  re- 
served for  heaven.     But  yet  great  degrees  may  be  at- 
tained in  the  conquest  and  expulsion  of  it,  such  as  I 
fear  few  have  experience  of  j  yet  ought    all    to    labor 
after.     If  we  apply  ourselves  as  we    ought,  to  the  in- 
crease of  spiritual  light  and  grace  j  if  we  labor   dili- 
.gently  to  abide  and    abound  in   thoughts  of  spiritual 
things,  and  that  in  love  to  them,  and  delight  in  them  ; 
*  if  we  Avo^tch  against  the  entertainment  and  approbation 
of  such  thoughts  and  things  in  our  minds,  as  whereby 
this  vain   frame    is  pleased  and    confirmed  5  there    is, 
though  not  an  absolute  perfection,  yet  a  blessed  degree 
of  heavenly  mindedness  to  be  attained,  and  therein  the 
nearest  approach  to  glory,  that    in   this  world   we  are 
capable  of.     If  a  man  cannot  attain  an  athletic  consti- 
tution of  health,  or  a  strength  like  that    of  Samson; 
yet,  if  he   be  wise,  he  will   not    omit   the  use  of  such 
means  as  may  make  him  to  be  useful   in  the  ordinary 
duties  of  life.     And  although  we  cannot  attain  perfec- 
tion in  this  matter,  which  yet  is  our  duty  to  be  contin- 
ually pressing  after ;  yet,  if  we   are  wise,  we  will   be 


OF    SPIRITUAL   MINDEDNES3.  199 

endeavoring  such  a  cure  of  this  spiritual  distemper,  as 
that  we  may  be  able  to  discharge  all  the  duties  of  the 
life  of  God.  But  if  men,  in  all  other  things,  feed  the 
vanity  of  their  own  minds,  if  they  permit  them  to 
rove  continually  after  things  foolish,  sensual,  and 
earthly;  if  they  wilfully  supply  them  with  objects  to 
that  end,  and  labor  not  by  all  means  for  the  mortifica- 
tion of  this  evil  frame  j  in  vain  shall  they  desire  or 
expect  to  bring  them,  at  any  time,  on  any  occasion,  to 
be  steady  in  the  thoughts  of  heavenly  things.  If  it  be 
thus  with  any,  as  it  is  to  be  feared  it  is  with  many,  it 
is  their  duty  to  mind  the  words  of  our  Lord  Jesus 
Christ  in  the  first  place,  make  the  tree  good,  and  then 
the  fruit  will  be  good,  and  not  before.  When  the  pow- 
er of  sanctifying  grace  hath  made  the  mind  habitually 
spiritual  and  heavenly,  thoughts  of  such  things  will 
be  natural  to  it,  and  accompanied  with  delight.  But 
they  vv^ill  not  be  so,  until  the  God  of  peace  have  sanc- 
tified us  in  our  whole  spirits,  souls  and  bodies,  whereby 
we  may  be  preserved  blameless,  to  the  coming  of  Jesus 
Christ. 

2.  Be  always  sensible  of  your  own  insufficiency  to 
raise  in  your  minds,  or  to  manage  spiritual  thoughts, 
or  thoughts  of  things  spiritual  and  heavenly,  in  a  due 
manner.  But  in  this  case,  men  are  apt  to  suppose, 
that  as  they  may,  so  they  can,  think  of  what  they 
please.  Thoughts  are  their  own,  and  therefore,  be 
they  of  what  sort  they  Avill,  they  need  no  assistance 
for  them.  They  cannot  think  as  they  ought,  they  can 
do  nothing  at  all.  And  nothing  v/ill  convince  them  of 
their  folly,  until  they  are  burdened  with  experience  of 
the  contrary,  as  to  spiritual  things.  But  the  advice 
given  is  expressly  laid  down  by  the  apostle,  in  the  in- 
stance of  himself.     2  Cor.  iii.  5.     'Not   that   we    are 


200  OF   SPIRITUAL   MINDEDNESS. 

sufficient  of  ourselves  to  think  any  thing  as  of  our- 
selves, but  our  sufficiency  is  of  God.'  He  speaks  prin- 
cipally of  ministers  of  the  gospel,  and  that  of  such  as 
were  most  eminently  furnished  with  spiritual  gifts  and 
graces,  as  he  declares,  v.  6.  And  if  it  be  so  with 
them,  and  that  Avith  respect  to  the  work  and  duties  of 
their  calling,  how  much  more  is  it  so  with  others,  who 
have  not  their  graces  nor  their  offices  1  Wherefore,  if 
men,  without  regard  to  the  present  actual  grace  of 
God,  and  the  supplies  of  his  Spirit,  do  suppose  that 
they  can,  of  themselves,  exercise  their  minds  in  spirit- 
ual thoughts,  and  so  only  fret  at  themselves  when 
they  fall  into  disappointment,  not  knowing  what  is  the 
matter  with  them,  they  will  live  in  a  lifeless,  barren 
frame,  all  their  days. 

By  the  strength  of  their  natural  abilities,  men  may 
frame  thoughts  of  God  and  heavenly  things  in  their 
minds,  according  to  the  knowledge  they  have  of  them. 
They  may  methodize  them  by  rules  of  art,  and  ex- 
press them  elegantly  to  others  -,  but  even  while  they 
do  so,  they  may  be  far  enough  from  being  spiritually 
minded  j  for  there  may  be  in  their  thoughts  no  actings 
of  faith,  love,  or  holy  delight  in  God,  nor  any  grace 
at  all.  But  such  alone  are  things  which  we  inquire 
after ;  they  are  such  only  as  wherein  the  graces  of  the 
spirit  are  in  their  proper  exercise.  With  respect  to 
them,  we  have  no  sufficiency  in  ourselves,  all  our  suf- 
ficiency must  be  of  God,  There  is  no  truth  among 
persons  of  light  and  knowledge  more  generally  grant- 
ed in  the  notion  of  it  than  this,  that  of  ourselves  we 
can  do  nothing  ;  and  none  more  neglected  in  daily 
practice.  Men  profess  they  can  do  nothing  of  them- 
selves, and  yet  go  about  their  duties  as  if  they  could 
do  all  thinofs 


OF   SPIRITUAL   MINDEDNESS.  201 

3.  Remember,  that  I  have  not  at  present  treated  of 
solemn,  stated  meditation  ',  concerning  which,  other 
rules  and  instructions  ought  to  be  given.  By  solemn 
or  stated  meditation,  I  intend  the  thoughts  of  some  sub- 
ject, spiritual  and  divine,  with  the  fixing,  forcing,  and 
ordering  our  thoughts  about  it,  wilh  a  design  to  affect 
our  own  hearts  and  souls  with  the  matter  of  it,  or  the 
things  contained  in  it.  By  this  design  it  is  distin- 
guished from  the  study  of  the  word,  wherein  our  prin- 
cipal aim  is  to  learn  the  truth,  or  to  declare  it  to  oth- 
ers. And  so  also  from  prayer,  whereof  God  himself  is 
the  immediate  object.  But  in  meditation  it  is  the  af- 
fecting of  our  own  hearts  and  minds,  with  love,  delight^ 
and  humiliation.  At  present,  I  have  only  showed 
what  it  is  to  be  spiritually  minded,  and  that  in  this  in 
stance  of  our  thoughts,  as  they  proceed  from  the  hab- 
itual frame  of  our  hearts  and  affections  ;  or  of  what 
sort  the  constant  course  of  our  thoughts  ought  to 
be,  with  respect  to  all  the  occasions  of  the  life  of  God. 
This  persons  may  be  in  a  readiness  for,  who  are  yet 
unskilful  in,  and  unable  for,  stated  meditation.  For 
there  is  required  thereto  such  an  exercise  of  our  natu- 
ral faculties  and  abilities,  as  some,  through  their  weak- 
ness and  ignorance,  are  incapable  of.  But  as  to  what 
we  have  hitherto  insisted  on,  it  is  not  unattainable  by 
any  in  whom  is  the  spirit  of  faith  and  love.  For  it  is 
but  the  frequent  actings  of  them  that  I  intend.  Where- 
fore, do  your  hearts  and  affections  lead  you  to  many 
thoughts  of  God  and  spiritual  things  %  Do  they  spring 
up  in  you,  as  water  in  a  well  of  living  waters  1  Are 
you  ready,  on  all  occasions,  to  entertain  such  thoughts,^ 
and  to  be  conversant  with  them,  as  opportunity  doth 
offer  itself?  Do  you  labor  to  have  in  readiness  what 
is  useful  for  you,  with  respect  to  temptations  and  du- 


202  OF    sriRITTTAL   MINDEDNESS. 

ties  ?  Is  God  in  Christ,  and  the  things  of  the  gospel, 
the  ordinary  retreat  of  your  souls  ?  Though  you 
should  not  be  able  to  carry  on  an  ordinary,  stated 
meditation  in  your  minds,  yet  you  may  be  spiritually 
minded. 

A  man  may  not  have  a  capacity  and  ability  to  carry 
on  a  great  trade  of  merchandise  in  the  world.  The 
knowledge  of  all  sorts  of  commodities  and  seasons  of 
the  world,  and  nations  of  it,  with  those  contrivances 
and  accounts  which  belong  to  such  trade,  may  be  above 
his  comprehension,  and  he  may  quickly  ruin  himself 
in  undertaking  such  an  employment.  Yet  may  the 
abilities  of  this  man  serv«  him  well  enough  to  carry  on 
a  retail  trade  in  a  private  «hop,  wherein  perhaps  he 
may  thrive  as^well,  and  get  as  good  an  estate,  as  any 
of  those  whose  greater  capacities  lead  them  forth  to 
more  large  and  hazardous  employments.  So  it  may 
be  with  some  in  this  case.  The  natural  faculties  of 
their  minds  are  not  sufficicDt  to  enable  them  to  stated 
meditation.  They  cannot  cast  things  into  that  method 
and  order  which  is  required  thereto ;  nor  frame  the 
conceptions  of  their  minds  into  words  significant  and 
expressive  ;  yet,  as  to  frequency  of  thoughts  of  God, 
and  a  disposition  of  mind  thereto,  they  may  thrive 
and  be  skilful  beyond  most  others  of  greater  natural 
abilities.  Howbeit,  because  even  stated  meditation  is 
a  necessary  duty,  yea,  the  principal  way  whereby  our 
spiritual  thoughts  do  profitably  act  themselves,  I  shall 
have  regard  thereto  in  the  following  direction  j  where- 
fore, 

4.  Whatever  principle  of  grace  we  have  in  our 
minds,  we  cannot  attain  to  a  ready  exercise  of  it,  in  a 
way  of  spiritual  meditation  or  otherwise,  without  great 
diligence,  nor  without  great  difficulty. 


OF    SPIRITUAL    MINDEDNESS.  203 

It  was   showed  at   the    entrance  of  this   discourse. 


that  there  is  a  difference  in  this  grace,  between  the 
essence,  substance,  or  reality  of  it,  which  we  would 
not  exclude  men  from,  under  many  failings  or  infirmi- 
ties ;  and  the  useful  degrees  of  it,  wherein  it  hath  its 
,  principal  exercise.  As  there  is  a  difference  in  life 
natural,  and  its  actings,  in  a  weak,  diseased,  sickly 
body,  and  in  that  which  is  of  a  good  constitution,  and 
in  a  vigorous  health.  Supposing  the  first,  the  reality 
of  this  grace,  be  wrought  in  us,  or  implanted  in  our 
minds  by  the  Holy  Ghost,  as  a  principal  part  of  that 
new  nature  which  is  the  workmanship  of  God^  created 
in  Christ  Jesus  to  good  works ;  yet  to  the  growth  and 
improvement  of  it,  as  of  all  other  graces^  our  owti  dili- 
gent care,  watchfuluess,  and  spiritual  striving  in  all 
holy  duties  are  required.  Unless  the  most  fruitful 
ground  be  manured,  it  Vv^ill  not  bring  forth  a  useful 
crop.  Let  not  any  think  that  this  frame  of  a  spiritual 
mind,  wherein  there  is  a  disposition  to  and  readiness 
for,  all  holy  thoughts  of  God,  of  Christ,  of  spiritual 
and  heavenly  things,  at  all  times  and  on  all  occasionSj 
will  befall  him,  and  continue  with  him,  he  knows  not 
how.  As  good  it  is  for  a  poor  man  to  expect  to  be 
rich  in  this  world,  without  industry,  or  a  weak  man.  to 
be  strong  and  healthy,  without  food  and  exercise  5  as 
to  be  spiritually  minded  without  an  earnest  endeavor 
after  it.  It  may  be  inquired,  what  is  requisite  thereto  ? 
And  we  may  name  some  of  those  things,  without 
which  such  an  holy  frame  will  not  be  attained.     As, 

1.  A  continual  watch  is  to  be  kept  in  and  on  the 
soul  against  the  incursions  of  vain  thoughts  and 
imaginations,  especially  in  such  seasons  wherein  they 
are  apt  to  obtain  advantage.  If  they  are  suffered  to 
make  an  inroad  into  the  mind,  if  we  accustom  ourselves 


204;  OF    SPIRITUAL    MINDEDNESS, 

to  give  them  entertainment,  if  they  are  wont  to  lodge 
within;  in  vain  shall  we  hope  or  desire  to  be  spiritual- 
ly minded.  Herein  consists  a  principal  part  of  that 
duty  which  our  Saviour  so  frequently,  so  emphatically 
chargeth  on  us  all  j  namely,  to  watch,  Mark  iii.  37. 
Unless  we  keep  a  strict  watch  herein,  we  shall  be  be- 
trayed into  the  hands  of  our  spiritual  enemies ;  for  all 
such  thoughts  are  but  making  provision  for  the  flesh,  to 
fulfil  its  desires  in  the  lust  thereof,  however  they  may 
be  disappointed  as  to  actual  sin.  This  is  the  substance 
of  the  advice  given  us  in  charge,  Prov.  iv,  23.  '  Keep 
thy  heart  with  all  diligence,  for  out  of  it  are  the  is- 
sues of  life.' 

2.  Careful  avoidance  of  all  societies  and  businesses 
of  this  life,  which  are  apt,  under  various  pretences,  to 
draw  and  seduce  the  mind  to  an  earthly  or  sensual 
frame.  If  men  will  venture  on  those  things  which 
they  have  found  by  experience,  or  may  find  by  obser- 
vation, seduce  and  draw  off  their  minds  from  a  hea- 
venly frame  to  that  which  is  contrary  thereto,  and  will 
not  watch  to  their  avoidance,  they  will  be  filled  with 
the  fruit  of  their  own  ways.  Indeed,  the  common  con- 
verse of  professors  among  themselves  and  others, 
walking,  talking,  and  behaving  themselves  like  other 
men,  being  as  full  of  the  world  as  the  world  is  of  it- 
self, have  lost  the  grace  of  being  spiritually  minded 
within,  and  stained  the  glory  of  profession  without. 
The  rule  observed  by  David  will  manifest  how  careful 
we  ought  to  be  herein,  Psal.  xxxix.  1 — 3.  '  I  said,  I 
will  take  heed  to  my  v/ays,  that  I  sin  not  with  my 
tongue ;  I  will  keep  mj  mouth  with  a  bridle  while  the 
wicked  is  before  me.  I  was  dumb  with  silence  ;  I  held 
my  peace  even  from  good,  and  my  sorrow  was  stirred. 
My  heart  was  hot  within  me  ;  while  I  was  musing,  the 


OF   SPIRITUAL   MINDEDNESS.  205 

fire  burned;  then  ^pake    I  with   my  tongue:'  which 
place  was  spoken  to  before. 

'  3.  An  holy  constraint  put  on  the  mind  to  abide  in 
the  duty  of  spiritual  thoughts  and  meditations ;  press- 
ing it  continually  with  the  consideration  of  their  ne- 
cessity and  usefulness.  The  mind  will  be  apt  of  itself 
to  start  aside  from  duties  purely  spiritual,  through  the 
mixture  of  the  flesh  abiding  in  it.  The  more  inward 
and  purely  spiritual  any  duty  is,  which  hath  no  out- 
ward advantages,  the  more  prone  will  the  mind  be  to 
decline  from  it.  It  will  be  so,  more  from  private 
prayer  than  public,  more  from  meditation  than  prayer. 
And  other  things  will  be  apt  to  draw  it  aside  from  ob* 
jects  without,  and  various  stirrings  of  the  affections 
within.  An  holy  constraint  is  to  be  put  upon  it,  with 
a  sudden  rejection  of  what  rises  up  to  its  diversion  or 
disturbance.  Wherefore,  we  are  to  call  in  all  con- 
straining motives,  such  as  the  consideration  of  the 
love  of  Christ,  2  Cor.  v.  14,  to  keep  the  mind  steady 
to  its  duty. 

4.  Diligent  use  of  means  to  furnish  the  soul  with 
that  light  and  knowledge  of  heavenly  things,  which 
may  administer  continual  matter  of  holy  thoughts  and 
meditations,  from  Avithin  ourselves.  This  hath  been 
spoken  to  at  large  before.  And  the  want  hereof  is 
that  which  keeps  many  from  the  least  proficiency  in 
these  duties.  As  a  man  may  have  some  skill  or  ability 
for  a  trade,  yet  if  he  have  no  materials  to  work  upon, 
he  must  sit  still,  and  let  his  trade  alone.  And  so  must 
men  do  to  the  work  of  holy  meditation :  whatever 
be  the  ability  of  the  natural  faculties,  their  inventions 
or  memories,  if  they  are  not  furnished  with  knowledge 
of  things  spiritual  and  heavenly,  which  are  the  subject 

matter  of  such  meditations,  they  must  let  their  work 

18 


^06  OF    SPIRITUiiL    MINDEDNESS. 

alone.  Hence  the  apostle  prays  for  the  Colossians, 
that  the  v/ord  of  God  might  dwell  in  them  richly  in  all 
wisdom,  chap.  iii.  16.  That  is,  that  they  might  abound 
in  the  knov*^ledge  of  the  mind  of  Christ,  without 
which  we  shall  be  unfit  for  this  duty. 

5.  Unweariedness  in  our  conflict  with  Satan,  who, 
by  various  artifices  and  the  injection  of  fiery  darts, 
labors  continually  to  divert  us  from  the  duties.  He  is 
seldom  or  never  wanting  to  this  occasion.  He  who 
is  furnished  in  any  measure  with  spiritual  wisdom  and 
understanding,  may  find  him  more  sensibly  at  work  in 
his  craft  and  opposition  with  respect  to  this  duty,  than 
any  other  way.  When  we  stand  thus  before  the  Lord, 
he  is  always  at  our  right  hand  to  resist  us  j  and  oft- 
times  his  strength  is  great.  Hence,  as  was  observed, 
ofttimes  men  design  really  to  exercise  themselves  in 
holy  thoughts,  but  end  in  vain  imaginations,  and  rather 
take  up  with  trifles  than  continue  in  this  duty.  Stead- 
iness in  the  resistance  of  him,  on  these  occasions,  is 
one  great  part  of  our  spiritual  warfare.  And  we  may 
know  that  he  is  at  work,  by  his  engines  and  methods. 
For  they  consist  in  his  suggestion  of  vain,  foolish,  or 
corrupt  imaginations.  When  they  begin  to  rise  in  our 
minds,  at  such  times  as  we  would  engage  them  in  spi- 
ritual meditations,  Ave  may  know  assuredly  from  whence 
they  are. 

6.  Continual  watchful  care,  that  no  root  of  bitter- 
ness spring  up  and  defile  us,  that  no  lust  or  corruption 
be  predominant  in  us.  When  it  is  so,  if  persons,  in 
compliance  with  their  convictions,  endeavor  some- 
times to  be  exercised  in  these  duties,  they  shall  labor 
in  the  very  fire,  where  all  their  endeavors  will  be  im- 
mediately consumed. 

7.  Mortifications  to  the  world  in  our  aflections  and 


OF    SPIRITUAL   MINDEDNESS.  207 

desires,  with  moderation  in  our  endeavors  after  the 
needful  things  of  it,  are  also  necessary  hereunto ;  yea, 
to  that  degree,  that  without  them  no  man  can  in  any 
sense  be  said  to  he  spiritually  minded.  For  otherwise 
our  affections  cannot  be  so  preserved  unto  the  power  of 
grace,  as  that  spiritual  things  may  be  always  servicea- 
ble to  us. 

Some,  it  may  be,  will  say,  that  '  if  all  these  things 
are  required  thereunto,  it  will  take  up  a  man's  whole 
life  and  time  to  be  spiritually  minded.  They  hope 
they  may  attain  it  at  an  easier  rate,  and  not  forget  all 
other  advantages  and  sweetnesses  of  life,  which  a 
strict  observation  of  these  things  would  cast  them 
upon.' 

I  answer  ;  that  however  it  may  prove    a  hard   say- 
ing to  some,  yet  I  must  say  it,  and  my  heart  would  re- 
proach me   if  I    should  not  say,  that   if  the  principal 
part  of  our  time  be  not  spent  about  these  things,  what- 
ever  we    suppose,  we    have    indeed  neither    life   nor 
peace.     The  first  fruits  of  all  v/ere   to   be    offered   to 
God ;  and  in  sacrifices  he  required  the  blood,  and  the 
fat  of  the  inwards.     If  the  best  be  not  his,  he  will  have 
nothing.     It  is  so  as  to  our  time.     Tell  me,  I  pray  you, 
how  you  can  spend  your  time  and  your  lives  better,  or 
to  better  purpose  ;  and  I  shall  say^  Go  on  and  prosper. 
1  am  sure  some  spend  so  much  of  their  time   so  much 
worse,  as  it  is  a  shame  to  see  it.     Do  you   think  you 
came    into  this  world  to  spend  your    whole    time  and 
strength    in    your    employments,  your   trades,   your 
pleasures,  to   the    satisfaction  of  the  will  of  the  flesh 
and  of  the  mind  1     Have  you  time    enough  to    eat,  to 
drink,  to  sleep,  to  talk  unprofitably,  it  may  be  corrupt- 
ly, in  all  sorts  of  unnecessary  societies,  but  have  not 
enough  to  live  to  God,  in  the   very  essentials  of  that 


208  OF    SPIRITUAL    MTNDEDNESS. 

life  tirhich  consists  in  these  things  1  Alas  !  you  came 
into  the  world  under  the  law,  it  is  appointed  unto  men 
once  to  die,  and  after  this  the  judgment ;  and  the  end 
Avhy  your  life  here  is  granted  to  you,  is  that  you  may 
be  prepared  for  that  judgment.  If  this  be  neglected, 
if  the  principal  part  of  your  time  be  not  improved 
with  respect  to  this  end,  you  will  fall  under  the  sen- 
tence of  it  to  eternity. 

But  men  are  apt  to  mistake  in  this  matter.  They 
may  think  that  these  things  tend  to  take  them  off  from 
their  lawful  employments  and  recreations,  which  they 
are  generally  afraid  of,  and  unwilling  to  purchase  any 
frame  of  mind  at  so  dear  a  rate.  They  may  suppose, 
that  to  have  men  spiritually  minded,  we  would  make 
them  mopes,  and  to  disregard  all  the  lawful  occasions 
of  life.  But  let  not  any  be  mistaken  ;  I  am  not  upon 
a  design  that  will  be  easily,  or,  it  may  be,  honestly  de- 
feated. Men  are  able  to  defend  themselves  in  their 
callings  and  enjoyments,  and  to  satisfy  their  con- 
sciences against  any  persuasions  to  the  contrary.  Yet 
there  is  a  season,  wherein  we  are  obliged  to  part  with 
all  we  have,  and  give  up  ourselves  wholly  to  follow 
Christ  in  all  things.  Mat.  xix.  21.  And  if  we  neglect 
or  refuse  it  in  that  season,  it  is  an  evidence  that  we 
are  hypocrites.  And  there  was  a  time  when  supersti- 
tion had  so  much  power  on  the  minds  of  men,  that 
multitudes  were  persuaded  to  forsake,  to  give  up  all 
their  interest  in  relations,  callings,  goods,  possessions, 
and  betake  themselves  to  tedious  pilgrimages,  yea, 
hard  services  in  v\^ar,  to  comply  with  that  superstition  5 
and  it  is  not  the  glory  of  our  profession,  that  we  have 
so  few  instances  of  men  parting  with  all,  and  giving 
np  themselves  to  heavenly  retirement.  But  I  am  at 
present  on  no  such  design  ;  I  aim  not  to  take  men  out 


OF    SPIRITUAL   MINDEDNESS.  209 

of  their  la^vful  earthly  occasions,  but  to  bring  spiritual 
affections  and  thoughts  into  the  management  of  them 
all.  The  things  mentioned  will  deprive  you  of  no  time 
you  can  lay  a  claim  to,  but  will  sanctify  it  all. 

I  confess,  he  must  be  a  great  proficient  in  spirituali- 
ty, who  dares  venture  on  an  absolute  retirement,  and 
he  must  be  well  satisfied  that  he  is  not  called  to  a  use- 
fulness among  men  inconsistent  thereAvith.  To  them 
it  may  prove  a  disadvantage.  Yet  this,  also,  is  attaina- 
ble, if  other  circumstances  do  concur.  Men  under 
the  due  exercise  of  grace,  and  the  improvement  of  it, 
may  attain  to  that  fixedness  in  heavenly  mindedness, 
that  unconcernment  in  all  thingfs  here  below,  as  to  g-'ive 
themselves  up  entirely  and  continually  to  heavenly 
meditation,  and  to  a  blessed  advancement  of  all  grace, 
and  a  near  approach  to  glory.  And  I  would  hope  it 
was  so  with  many  of  them  in  ancient  times  who  re- 
nounced the  world,  with  all  the  circumstances  of  rela- 
tions, state,  inheritances,  and  betook  themselves  to  re- 
tirement in  wildernesses,  to  abide  always  in  divine 
contemplation.  But  afterwards,  when  multitudes, 
whose  minds  were  not  so  prepared,  by  a  real  growth 
in  all  grace,  and  mortification  to  the  world,  as  they 
were,  betook  themselves  under  the  same  pretences  to  a 
monastical  retirement,  the  devil,  the  world,  sensual 
lusts,  superstition,  aad  all  manner  of  evils,  pursued 
them,  found  them  out,  possessed  them,  to  the  unspeak- 
able damage  and  scandal  of  religion. 

This,  therefore,  is  not  that  which  I  invite  the  common 
sort  of  believers  to.  Let  them  that  are  able  and  free, 
receive  it.  The  generality  of  Christians  have  lawful 
callings,  employments,  and  businesses,  which  ordina- 
rily they  ought  to  abide  in.  That  they  also  may  live 
18* 


210  OF   SPIRITUAL   MINDEDNESS. 

to  God  in  their  occasions,  tliey  may  do  well  to  consider 
two  things. 

1.  Industry  in  men's  callings,  is  a  thing  in  itself  very 
commendable.  If  in  nothing  else,  it  hath  an  advantage 
herein,  that  it  is  a  means  to  preserve  men  from  those 
excesses  in  lust  and  riot,  which  otherwise  they  are  apt 
to  run  into.  And  if  you  consider  the  two  sorts  of 
men,  whereunto  the  generality  of  men  are  distributed, 
namely,  of  them  '  who  are  industrious  in  their  affairs, 
and  those  who  spend  their  time,  as  far  as  the^^  are 
able,  in  idleness  and  pleasure,'  the  former  sort  are  far 
more  amiable  and  desirable.  Howbeit,  it  is  capable  of 
being  greatly  abused.  Earthly  mindedness,  covetous- 
ness,  devouring  things  holy  as  to  times  and  seasons  of 
duty,  uselessness,  and  the  like  pernicious  vices,  invade 
and  possess  the  minds  of  men.  There  is  no  lawful 
calling  that  doth  absolutely  exclude  this  grace  of  being 
spiritually  minded  in  them  that  are  engaged  in  it,  nor 
any  that  doth  include  it.  Men  may  be  in  the  meanest 
oi"  lawful  callings,  and  be  so,  and  men  may  be  in  the 
best  and  highest,  and  not  be  so.  Consider  the  calling 
of  the  ministry :  the  work  and  duty  of  it  calls  on  those 
that  are  employed  in  it,  to  have  their  minds  and 
thoughts  conversant  about  spiritual  and  heavenly 
things.  They  are  to  study  about  them,  to  meditate  on 
them,  to  commit  them  to  memory,  to  speak  them  out 
to  others.  It  will  be  said,  surely  such  men  must  needs 
be  spiritually  minded.  If  they  go  no  further  than  what 
is  mentioned,  I  say  they  must  needs  be  so,  as  printers 
must  needs  be  learned,  who  are  continually  conversant 
about  letters.  A  man  may  with  great  industry  engage 
himself  about  these  things,  and  yet  his  mind  be  most 
remote  from  being  spiritual.  The  event  doth  declare 
that  it  may  be  so,  and  the  reasons  of  it  are  manifest.   It 


OF    SPIRITUAL    MINDEDNESS.  211 

I'equires  as  much,  if  not  more  watclifulness,  m  re  care, 
more  humility,  for  a  minister  to  be  spiritually  minded  in 
the  discharge  of  his  calling,  than  to  any  sort  of  men 
in  theirs  :  and  that,  as  for  other  reasons,  so  because  the 
commonness  of  the  exercise  of  such  thoughts,  with 
their  design  upon  others  in  their  expression,  will  take 
off  their  power  and  efficacy.  And  he  will  have  little 
benefit  by  his  own  ministry,  who  endeavors  not,  in  the 
first  place,  an  experience  in  his  own  heart  of  the  pow- 
er of  the  truths  v/hich  he  doth  teach  to  others.  And 
there  is  evidently  as  great  a  failing  herein  among  us, 
as  among  any  other  sort  of  Christians,  as  every  occa- 
sion of  trial  dolh  demonstrate. 

2.  Although  industry  in  any  honest  calling  be  allow- 
able, yet  unless  men  labor  to  be  spiritually  minded 
in  the  exercise  of  that  industry,  they  have  neither 
life  nor  peace.  Hereunto  all  the  things  before  men- 
tioned  are  necessary;  I  know  not  how  any  of  them 
can  be  abated,  yea,  more  is  required  than  is  expressed 
in  them.  If  you  burn  his  roll,  another  must  be  writ- 
ten, and  many  like  things  must  be  added  to  it.  And 
the  objection  from  the  expense  of  time  in  the  observ- 
ance of  them,  is  of  no  force.  For  a  mkn  may  do  as 
much  work  whilst  he  is  spiritually  minded,  as  whilst 
he  is  carnal.  Spiritual  thoughts  will  no  more  hinder 
you  in  your  callings,  than  those  that  are  vain  and 
eardily,  which  all  sorts  of  men  can  find  leisure  for,  in 
the  midst  of  their  employments.  If  you  have  filled  a 
vessel  with  chafi",  yet  you  may  pour  into  it  a  great  deal 
of  water,  which  will  be  contained  in  the  same  space 
and  vessel.  And  if  it  be  necessary  that  you  should 
take  in  much  of  the  chaff*  of  the  world  into  your 
minds,  yet  are  they  capable  of  such  measures  of  grace 
as  shall  preserve  them  sincere  to  God. 


212  OF    SPIRITUAL    MINDEDNESS. 

Fifthly.  This  frame  will  never  be  preserved,  nor  the 
duties  mentioned  be  ever  performed  in  a  due  manner, 
unless  we  dedicate  some  part  of  our  time  peculiarly  to 
them.  I  speak  to  them  only  concerning  whom  I  sup- 
pose that  they  do  daily  set  apart  some  portion  of  time 
to  holy  duties,  as  prayer  and  reading  of  the  word,  and 
they  find,  by  experience,  that  it  succeeds  well  with 
them.  For  the  most  part,  if  they  lose  their  seasons, 
they  lose  their  duties.  For  some  have  complained, 
that  the  urgency  of  business,  and  multiplicity  of  occa- 
sions, driving  them  at  first  from  the  fixed  time  of  their 
duties,  hath  brought  them  into  a  course  of  neglecting 
duty  itself.  Wherefore,  it  is  our  wisdom  to  set  apart 
constantly  some  part  of  our  time  to  the  exercise  of 
our  thoughts  about  spiritual  things  in  the  way  of 
meditation.  And  I  shall  close  this  discourse  with 
some  directions  in  this  particular,  to  them  who  com- 
plain of  their  disability  for  the  discharge  of  this  duty. 

(1.)  Choose  and  separate  a  fit  time  or  season,  a  time 
of  freedom  from  other  occasions  and  diversions.  And 
because  it  is  our  duty  to  redeem  time  with  respect  to 
holy  duties,  such  a  season  may  be  the  more  useful,  the 
more  the  purchase  of  it  stands  us  in.  We  are  not  at 
any  time  to  serve  God  with  what  costs  us  nought,  nor 
with  any  time  that  comes  within  the  same  rule.  If  we 
will  allow  only  the  refuse  of  our  time  to  this  duty, 
when  we  have  nothing  else  to  do,  and  it  may  be, 
through  weariness  of  occasions,  are  fit  for  nothing 
else,  we  are  not  to  expect  any  great  success  in  it.  This 
is  one  pregnant  reason  why  men  are  so  cold  and  formal, 
so  lifeless  in  spiritual  duties,  namely,  the  times  and 
seasons  which  they  allot  to  them.  When  the  body  is 
wearied  with  the  labors  and  occasions  of  the  day,  and 
it  may  be,  the  mind  in  its  natural  faculties  indisposed, 


OF    SPIRITUAL    MINDEDNESS.  213 

even  by  the  means  of  necessary  refreshment,  men  think 
themselves  meet  to  treat  with  God  about  the  great  con- 
cernments of  his  gloi^j,  and  their  own  souls.  This  is 
that  which  God  condemneth  by  the  prophet,  Mai.  i.  8. 
*And  if  you  offer  the  blind  for  sacrifice,  is  it  not  evil  1 
And  if  you  offer  the  lame  and  sick,  is  it  not  evil  % 
Offer  it  now  unto  thy  governor,  will  he  be  pleased  with 
thee,  or  accept  thy  person  V  Both  the  law  of  nature, 
and  all  the  laws  of  holy  institutions,  require  that  we 
should  serve  God  with  the  best  that  we  have,  as  all  the 
fat  of  the  inwards  was  to  be  offered  in  sacrifice.  And 
shall  we  think  to  offer  that  time  to  God,  wherein  we 
are  unmeet  to  appear  before  an  earthly  ruler  1  Yet 
such,  in  my  account,  are  the  seasons,  especially  the 
evening  seasons,  that  most  men  choose  for  the  duties 
of  their  holy  worship.  And  you  may  do  well  to  con- 
sider, that  beyond  the  day  and  time  which  he  hath  ta- 
ken to  himself  by  an  everlasting  law,  how  little  of  the 
choice  of  your  time  you  have  offered  to  God  as  a  free 
will  offering,  that  you  may  be  excited  to  future  dili- 
gence. If,  therefore,  you  seriously  intend  this  duty, 
choose  the  seasons  for  it  wherein  you  are  the  most  fit, 
when  even  the  natural  vigor  of  your  spirits  is  most 
free  and  active.  Possibly  some  will  say,  this  may  be 
such  a  time  as  when  the  occasions  of  the  world  call 
most  earnestly  for  your  attendance  to  them.  I  say, 
that  is  the  season  I  would  recommend.  And  if  you 
can  conquer  your  minds  to  redeem  it  for  God  at  that 
rate,  your  endeavors  in  it  will  be  prosperous.  How- 
ever, trust  not  to  times  that  will  offer  themselves.  Take 
them  not  up  at  hazard.  Let  the  time  itself  be  a  free 
will  offering  to  God,  taken  from  the  top  of  the  heap, 
or  the  choicest  part  of  your  useful  time. 

(2.)  Preparation  of  mind  to  a  due  reverence  of  God 


214  OF    SPIRITUAL    MINDEDNESS. 

and  spiritual  things,  is  required  previously  hereto. 
"When  we  go  about  this  duty,  if  we  rush  into  thoughts 
of  heavenly  things  without  a  due  reverential  prepara- 
tion, we  shall  quickly  find  ourselves  at  a  loss.  See  the 
rule,  Eccles.  v.  1,  2.  Grace  to  serve  God  with  reve- 
rence and  godly  fear,  is  required  in  all  things  wherein 
we  have  to  do  with  him,  as  in  this  duty  we  have  in  an 
immediate  and  especial  manner.  Endeavor,  therefore, 
in  the  first  place,  to  get  your  hearts  deeply  affected 
with  an  awful  reverence  of  God,  and  a  holy  regard  to 
the  heavenly  nature  of  the  things  you  would  meditate 
upon.  Hereby  your  minds  will  be  composed,  and  the 
roots  of  other  thoughts,  be  they  vain  or  earthly,  which 
are  apt  to  arise  and  divert  you  from  this  duty,  will  be 
cast  out.  The  principles  of  these  contrary  thoughts, 
are  like  Jacob  and  Esau,  they  struggle  in  the  same 
womb,  and  oftentimes  Esau  will  come  first  forth,  and 
for  a  while  seem  to  carry  the  birthright.  If  various 
thoughts  do  conflict  in  our  minds,  some  for  this  world, 
and  some  for  another,  those  for  this  world  may  carry 
it  for  a  season.  But  where  a  due  reverence  of  God 
hath  cast  out  the  bond  woman  and  her  children,  the 
workings  of  the  flesh  in  its  vain  thoughts  and  imagina- 
tions, the  mind  will  be  at  liberty  to  exercise  itself  on 
spiritual  things. 

(3.)  Earnest  desires  after  a  renewed  sense  and  spirit 
of  spiritual  things,  are  required  hereto.  If  we  engage 
in  this  duty  merely  on  a  conviction  of  the  necessity  of 
it,  or  set  ourselves  about  it  because  we  think  we  ought 
to  do  so,  and  it  will  not  be  well  utterly  to  neglect  it, 
we  may  not  expect  to  be  successful  in  it :  but  when 
the  soul  hath  at  any  time  tasted  that  the  Lord  is  gra- 
cious ;  when  its  meditations  on  him  have  been  sweet ; 
when  spiritual  things  have  had  a   savor  and  relish  in 


OP   SPIRITUAL   MINDEDNESS.  215 

the  mind  and  affections  5  and  hereon  it  comes  to  this 
duty  with  earnest  desires  to  have  the  like  tastes,  the 
like  experience,  yea,  to  have  them  increased  ;  then  is 
it  in  the  way  of  a  hopeful  progress.  And  this  also 
will  make  us  persevere  in  our  endeavors  to  go  through 
with  what  we  undertake  ;  namely,  when  we  do  know, 
by  former  experience,  what  is  to  be  attained  in  it  if  we 
dig  and  search  for  it  as  treasure. 

If  you  shall  think  that  the  right  discharge  of  this 
duty  may  be  otherwise  attained ;  if  you  suppose  that 
it  deserves  not  all  this  cost  and  charge  about  it ;  judge 
by  what  is  past,  whether  it  be  not  advisable  to  give  it 
over  and  let  it  alone.  As  good  lie  quietly  on  the 
ground,  as  continually  attempt  to  rise,  and  never  once 
effect  it.  Remember  how  many  successive  attempts 
you  have  made  upon  it,  and  all  have  come  to  nothing, 
or  thai  which  is  as  bad  as  nothing.  I  cannot  say  that 
in  this  way  you  shall  always  succeed ;  but  I  fear  you 
will  never  have  success  in  this  duty  without  such 
things  as  are  of  the  same  nature  and  use  with  it. 

When  after  this  preparation  you  find  yourselves  yet 
perplexed  and  entangled,  not  able  comfortably  to  per- 
sist in  spiritual  thoughts,  to  your  refreshment,  take 
these  two  directions  for  your  relief. 

1.  Cry  and  sigh  to  God  for  help  and  relief.  Bewail 
the  darkness,  weakness,  and  instability  of  your  minds, 
so  as  to  groan  within  yourselves  for  deliverance.  And 
if  your  designed  meditations  do  issue  only  in  a  renew- 
ed gracious  sense  of  your  own  weakness  and  insuffi- 
ciency, with  application  to  God  for  supplies  of  strength, 
they  are  by  no  means  lost  as  unto  a  spiritual  account. 
The  thoughts  of  Hezekiah,  in  his  meditations,  did  not 
seem  to  have  any  great  order  or  consistency,  when  he 
so  expressed  them  ;  '  like  a  crane  or  a  sAvallow,  so  did 


216  OF    SPIRITUAL    MINDEDNESS. 

I  chatter :  I  did  mourn  as  a  dove :  mine  eyes  failed 
with  looking  upwards  ;  O  Lord,  I  am  oppressed,  un- 
dertake for  me.'  Isa.  xxxviii.  14.  When  the  soul  la- 
bors sincerely  for  communion  with  God,  but  sinks  into 
broken  confused  thoughts  under  the  weight  of  its  own 
weakness,  yet  if  he  looks  to  God  for  relief,  his  chatter- 
ing and  mourning  will  be  accepted  with  God,  and  prof- 
itable to  himself. 

2.  Supply  the  brokenness  of  your  thoughts  with 
ejaculatory  prayers,  according  as  either  the  matter  of 
them,  or  your  defect  in  the  management  of  them  doth 
require.  So  was  it  with  Hezekiah  in  the  instance  be- 
fore mentioned ;  where  his  meditations  were  weak  and 
broken,  he  cried  out  in  the  midst  of  them,  O  Lord,  I 
am  oppressed,  undertake  for  me.  And  meditation  is 
properly  a  mixture  of  spiritual  apprehension  of  God 
and  heavenly  things,  in  .the  thoughts  and  conceptions 
of  the  mind,  with  desires  and  supplications  thereon. 

It  is  good  and  profitable  to  have  some  special  de- 
signed subject  of  meditation  in  our  thoughts.  I  have 
at  large  declared  before  what  things  are  the  proper  ob- 
jects of  the  thoughts  of  them  that  are  spiritually 
minded.  But  they  may  be  more  peculiarly  considered 
as  the  matter  of  designed  meditation.  And  they  may 
be  taken  out  of  some  especial  spiritual  experience  that 
we  have  lately  had,  or  some  warnings  we  have  receiv- 
ed of  God,  or  something  wherewith  we  have  been 
peculiarly  affected  in  the  reading  or  preaching  of  the 
word,  or  what  we  find  the  present  posture  and  frame 
of  our  minds  and  souls  to  require  ;  or  that  which  most 
frequently  supplies  all  the  person  and  grace  of  our 
Lord  Jesus  Christ.  If  any  thing  of  this  nature  be 
peculiarly  designed  antecedently  unto  this  duty,  and 
a  season  be  sought  for  it  with  respect  thereto,  the  mind 


OF   SPJBITUAL   MINDEDNESS.  217 

will  be  fixed  and  kept  from  wandering  after  variety  of 
subjects,  wherein  it  is  apt  to  lose  itself,  and  brings 
nothing  to  perfection. 

Lastly,  be  not  discouraged  with  an  apprehension, 
that  all  that  you  can  attain  to  in  the  discharge  of  this 
duty,  is  so  little,  so  contemptible,  as  that  it  is  to  no 
purpose  to  persist  in  it.  Nor  be  wearied  with  the  dif- 
ficulties you  meet  with  in  its  performance.  You  have 
to  do  with  him  only  in  this  matter,  who  will  not  break 
the  bruised  reed,  nor  quench  the  smoking  flax  j  whose 
will  it  is  that  none  should  despise  the  day  of  small 
things.  And  if  there  be  in  this  duty  a  ready  mind,  it 
is  accepted,  according  to  v»hat  a  man  hath,  and  not 
according  to  what  he  hath  not.  He  that  can  bring 
into  this  treasury  only  the  mites  of  broken  desires  and 
ejaculatory  prayery,  so  they  be  his  best,  shall  not  come 
behind  them  who  cast  into  it  out  of  their  great  abun= 
dance  in  ability  and  skill.  To  faint  and  give  out, 
because  we  cannot  arise  to  such  a  height  as  we  aim 
at,  is  a  fruit  of  pride  and  unbelief.  He  who  finds 
himself  to  gain  nothing  by  continual  endeavors  after 
holy,  fixed  meditations,  but  only  a  living,  active  sense 
of  his  own  vileness  and  unworthiness,  is  a  sufficient 
gainer  by  alibis  pains,  cost,  and  charge.  But  ordinari- 
ly it  shall  not  be  so ;  constancy  in  the  duty,  will  give 
ability  for  it.  Those  who  conscientiously  abide  in  its 
performance,  shall  increase  in  light,  wisdom,  and  ex- 
perience, until  they  are  able  to  manage  it  with  great 
success.  These  few  plain  directions  may  possibly  be 
of  some  use  to  the  weaker  sort  of  Christians,  when 
they  find  a  disability  in  themselves  to  the  discharge  of 
this  duty,  wherein   those  who   are  spiritually  minded 

ought  to  be  peculiarly  exercised. 
19 


PART  II 


CHAPTER  XI. 

The  seat  of  Spiritual  Mindedness  in  the  Jlffections.  The 
nature  and  use  of  them.  The  ways  and  means  used  by 
God  himself  to  call  the  affections  of  men  from  the 
World. 

In  the  account  given  at  the  entrance  of  this  dis- 
course, of  what  it  is  to  be  spiritually  minded,  it  was  re- 
duced to  three  heads. 

The  first  was  the  habitual  frame,  disposition,  and  in- 
clination of  the  mind  in  its  affections. 

The  second  was  the  usual  exercise  of  the  mind  in 
its  thoughts,  meditations,  and  desires  about  heavenly 
things. 

Whereunto,  thirdly,  was  added,  the  complacency  of 
mind  in  that  relish  and  savor  which  it  finds  in  spirit- 
ual things,  so  thought  and  meditated  on. 

The  second  of  these  hath  hitherto  alone  been 
spoken  to,  as  that  which  leads  the  way  to  the  others, 
and  gives  the  most  sensible  evidence  of  the  state  in- 
quired after.  Therein  consists  the  stream,  which,  ris- 
ing in  the  fountain  of  our  affections,  runs  into  a  holy 
rest  and  complacency  of  mind. 

The  first  and  last  I  shall  now  handle  together,  and 


220  OF    SPIRITUAL    MINDEDNESS.  ' 

therein  comprehend  the    account  of  what   it  is  to  be 
spiritually  minded. 

'Spiritual  affections,  whereby  the  soul  adheres  to 
spiritual  things,  taking  in  such  a  savor  and  relish  of 
them,  as  wherein  it  finds  rest  and  satisfaction,  is  the 
peculiar  spring  and  substance  of  our  being  spiritually 
minded.'  This  is  that  which  I  shall  now  further  ex- 
plain and  confirm. 

The  greatest  contest  of  heaven  and  earth  is   about 
the  affections  of  the  poor  worm,  which  we  call  man. 
That  the  world  should  contend  for  them,  is  no  wonder. 
It  is  the  best  that  it  can  pretend  to.     All    things   here 
below  are  capable  of  no    higher    ambition   than  to  be 
possessed  of  the  affections  of  men.     And   as   they  lie 
under  the  curse,  it  can  do  us  no  greater  mischief  than 
by  prevailing  in  this  design.     But   that  the   holy  God 
should,  as  it  were,  engage  in  the  contest,  and  strive  for 
the    affections  of  man,  is    an  effect  of  infinite    conde- 
scension and  grace.     This  he  doth  expressly  ;  my  son, 
saith  he,  give  me  thy  heart,  Prov.  xxiii.  26.     It   is  our 
affections   he  asketh    for,  and    comparatively  nothing 
else  5  to  be    sure  he  will    accept    of  nothing   from   us 
without  them.     The  most  fat  and  costly  sacrifice  will 
not  be  accepted,  if  it  be  without  a  heart.     All  the  ways 
and   methods  of  the   dispensation  of  his   will,  by  his 
word ;  all  the  designs  of  his  effectual  grace,  are  suited 
to,  and  prepared  for,  this  end,  namely,  to  recover  the 
affections  of  man  to  himself.     So   he  expresseth  him- 
self concerning  his   word,    Deut.   x.  12.     'And   nov/, 
Israel,  what  doth  the  Lord  thy  God  require  of  thee, 
but  to  fear  the  Lord  thy  God,  to  walk  in  all  his  ways, 
and  to  love  and  to    serve  the  Lord  thy  God  with    all 
thy  heart,  and  with   all   thy  soulV      And   as  to   the 
word  of  his  grace,  he  declares   it  to  the  same  purpose, 


OP    SPIRITUAL   MINDfiDNESg.  2^1 

Dent.  XXX.  6.  '  And  the  Lord  thy  God  will  circum- 
cise thy  heart,  and  the  heart  of  thy  seed ;  to  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
soul.' 

And  on  the  other  side,  all  the  artifices  of  the  world, 
all  the  paint  it  puts  on  its  face,  all  the  great  promises 
it  makes,  all  the  false  appearances  and  attires  it  clothes 
itself  with,  by  the  help  of  Satan,  have  no  other  end 
but  to  draw  and  keep  the  affections  of  men  to  itself. 
And  if  the  world  be  preferred  before  God,  in  this  ad-* 
dress  which  is  made  to  us  for  our  affections,  we  shall 
justly  perish  with  the  world  to  eternity;  and  be  re- 
jected by  him  whom  we  have  rejected.  Prov.  i.  24-^ 
25,  3L 

Our  affections  are,  upon  the  matter,  our  all.  They 
are  all  we  have  to  give  or  bestow  ;  the  only  power  of 
our  souls,  whereby,  if  we  may,  we  give  away  ourselves 
from  ourselves,  and  become  another's.  Other  facul- 
ties of  our  souls,  even  the  most  noble  of  them,  are 
suited  to  receive  into  our  own  advantage  ;  by  our  af- 
fections we  can  give  away  what  we  are,  and  have. 
Hereby,  we  give  our  hearts  to  God,  as  he  requireth. 
Wherefore  to  him  Ave  give  our  affections,  to  whom  we 
give  our  all,  ourselves,  and  all  that  we  have  ;  and  to 
whom  we  give  them  not,  whatever  v/e  give,  upon  the 
matter,  we  give  nothing  at  all. 

In  what  we  do  to  or  for  others ;  whatsoever  is  good, 
T'aluable,  or  praiseworthy  in  it  proceeds  from  the  af- 
fections wherevvdth  we  do  it.  To  do  any  thing  for 
others  without  an  animating  affection,  is  but  a  con* 
tempt  of  them;  for  we  judge  them  really  unworthy 
that  Ave  should  do  any  thing  for  them  :  to  give  to  the 
poor  upon  their  importunity,  without  pity  or  compas- 
sion ;  to  supply  the  wants  of  saints  without  love  and 


222  OF    SPIRITUAL    MINDEDNESS. 

kindness,  with  other  actings  and  duties  of  the  like  na- 
ture, are  things  of  no  vahie,  things  that  can  recom- 
mend us  neither  to  God  nor  man.  It  is  so  in  general 
with  God  and  the  world.  Yv^hatever  we  do  in  the  ser- 
vice of  God,  whatever  duty  we  perform  on  his  com- 
mand, whatever  we  undergo  or  suffer  for  his  name's 
sake,  if  it  proceed  not  from  the  cleaving  of  our  souls 
to  him  by  our  affections,  it  is  despised  by  him ;  he  owns 
us  not.  'As  if  a  man  would  give  all  the  substance  of 
his  house  for  love,  it  would  utterly  be  contemned:' 
Cant.  v.  ',  so  if  a  man  would  give  to  God  all  the  sub- 
stance of  his  house  without  love,  it  would  in  like  man- 
ner be  despised.  And  however,  on  the  other  hand, 
we  may  be  diligent,  industrious,  and  sedulous  in  and 
about  the  things  of  this  world,  yet,  if  it  have  not  our 
affections,  we  are  not  of  the  world,  we  belong  not  to 
it.  They  are  the  seat  of  all  sincerity,  which  is  the 
jewel  of  divine  and  human  conversation,  the  life  and 
soul  of  every  thing  that  is  good  and  praiseworthy ; 
whatever  men  pretend,  as  their  affections  are,  so  are 
they.  Hypocrisy  is  a  deceitful  interposition  of  the 
mind,  on  various  reasons  and  pretences,  between  men's 
affections  and  their  profession,  whereby  a  man  appears 
to  be  what  he  is  not.  Sincerity  is  the  open  avowment 
of  the  reality  of  men's  affections,  which  renders  them 
good  and  useful. 

Affections  are  in  the  soul  eis  the  helm  in  the  ship ;  if 
it  be  laid  hold  on  by  a  skilful  hand,  he  turneth  the 
whole  vessel  which  way  he  pleaseth.  If  God  hath  the 
powerful  hand  of  his  grace  upon  our  affections,  he 
turns  our  soul  to  a  compliance  with  his  institutions,  in- 
structions, afflictions,  trials,  all  sorts  of  providences, 
and  in  mercy  holds  them  firm  against  all  wi  ads  and 
storms  of  temptations,  that  they  shall   not  hurry  them 


OF    SPIRITUAL    MINDEDNESS.  223 

on  pernicious  dangers.     Such  a  soul  alone  is  tractable 
and  pliable  to  all  intimations  of  God's  will. 

All  others  are  stubborn  and  obstinate,  stout  hearted, 
and  far  from  righteousness.  And  when  the  world  hath 
the  hand  on  our  affections,  it  turns  the  mind,  with  the 
whole  industry  of  the  soul,  to  its  interest  and  concerns. 
And  it  is  in  vain  to  contend  with  any  thing  that  hath 
the  power  of  our  affections  in  its  disposal,  it  will  pre- 
vail at  last. 

On  all  these  considerations,  it  is  of  the  highest  im- 
portance to  consider  aright  how  things  are  stated  in 
our  affections,  and  what  is  the  prevailing  bent  of  them. 
Iron  sharpen eth  iron,  so  a  man  sharpeneth  the  counte- 
nance of  his  friend,  saith  the  wise  man,  Prov.  xxvii. 
17.  Every  man  hath  his  edge,  which  may  be  sharpen- 
ed by  outward  helps  and  advantages  :  the  predominant 
inclination  of  a  man's  affections  is  his  edge*  Accord- 
ing as  that  is  set,  so  he  cutteth  and  works  5  that  way 
he  is  sharp  and  keen,  but  blunt  to  all  other  things. 

Now  because  it  must  be,  that  our  affections  are 
either  spiritual  or  earthly  in  a  prevailing  degree  ;  that 
either  God  hath  our  hearts,  or  the  world ;  that  our 
edge  is  towards  heaven,  or  towards  things  here  below ; 
before  I  come  to  give  an  account  of  the  nature  and 
operations  of  spiritual  affections,  I  shall  consider  and 
propose  some  of  these  arguments  and  motives  which 
God  is  pleased  to  make  use  of,  to  call  off  our  affec- 
tions from  the  desirable  things  of  this  world  ;  for  as 
they  are  weighty  and  cogent,  such  as  cannot  be  neg- 
lected without  the  greatest  contempt  of  divine  wis- 
dom and  goodness,  so  they  serve  to  press  and  enforce 
those  arguments  and  motives  that  are  proposed  to  us, 
to  set  our  affections  on  things  that  are  above,  which 
is  to  be  spiritually  minded. 


224  OF   SPIRITUAL   MINDEDfTESS. 

First.  He  hath,  in  all  manner  of  instances,  poured 
contempt  on  the  things  of  this  world,  in  comparison 
of  things  spiritual  and  heavenly.  All  things  here  below 
were  at  first  made  beautiful  and  in  order,  and  were  de- 
clared by  God  himself  to  be  exceeding  good,  and  that 
not  only  in  their  being  and  nature,  but  in  the  use 
whereunto  they  were  designed.  They  were  then  de- 
sirab'le  to  men,  and  the  enjoyment  of  them  would  have 
been  a  blessing,  without  danger  of  temptation ;  for 
they  were  the  ordinance  of  God,  to  lead  us  to  the 
knowledge  of  him,  and  love  to  him  ;  but  since  the  en- 
trance of  sin,  whereby  the  world  fell  under  the  curse, 
and  into  the  power  of  Satan,  the  things  of  it  in  his 
management,  are  become  effectual  means  to  draw  off 
the  heart  and  affections  from  God  j  for  it  is  the  world 
and  the  things  of  it,  as  summed  up  by  the  apostle,  1 
John  ii.  15,  16,  that  alone  strive  for  our  affections  to 
be  the  object  of  them.  Sin  and  Satan  do  but  woo  for  the 
world  to  take  them  off  from  God  :  by  them  doth  the  god 
of  this  world  blind  the  eyes  of  them  that  believe  not : 
and  the  principal  way  whereby  he  worketh  in  them  is 
by  promises  of  satisfaction  to  all  the  lusts  of  the  minds 
of  men,  with  a  proposal  of  whatever  is  dreadful  and 
terrible  in  the  want  of  them.  Being  now  in  this  state 
and  condition,  and  used  to  this  end,  through  the  craft 
of  Satan,  and  the  folly  of  the  minds  of  men,  God  hath 
showed,  by  various  instances,  that  they  are  all  vaiil, 
empty,  unsatisfactory,  and  every  way  to  be  despised, 
in  comparison  of  things  eternal. 

First.  He  did  it  most  eminently  and  signally  in  the 
life,  death,  and  cross,  of  Christ.  What  can  be  seen  or 
found  in  this  world,  after  the  Son  of  God  hath  spent 
his  life  in  it,  not  having  where  to  lay  his  head  ;  and  af- 
ter he  went  out  of  it  on  the  cross  1     Had  there   been 


OF    SPIRITUAL    MINDEDNESS.  225 

aught  of  real  worth  here  below,  certainly  he  had  enjoy- 
ed, if  not  crowns  and  empires,  which   were  all  in  his 
power  ;  yet  such  goods  and  possessions  as  men  of  sober 
reasonings  and  moderate  affections  esteem  a  compe- 
tency.    But   things  were  quite  otherwise  disposed,  to 
manifest  that  there  is  nothing  of  value  or  use  in  these 
things,  but  only  to  support  nature  to   the   performance 
of  service  to  God,  wherein  they  are  serviceable  to  eter- 
nity.    He  never  attained,  he  never  enjoyed,  more  than 
daily  supplies  of  bread  out  of  the  stores  of  Providence, 
and  which   alone    he   hath   instructed  us  to    pray  for. 
Matt.  viii.     20.     In  his  cross  the  world  proclaimed  all 
its  good  qualities,  and   all  its  powers ;  and  hath  given 
to  them  that  believe,  its  naked  face   to  view  and  con- 
template.    Nor  is  it  now  one  jot  more  comely  than 
it  was  when  it  had  gotten  Christ  on  the  cross.     Hence 
is  that  inference  and    conclusion  of  the    apostle.  Gal. 
vi.  14.     '  But  God  forbid  that    I  should  glory,  save  in 
the  cross  of  our  Lord  Jesus  Christ,  whereby  the  world 
is  crucified  to  me,  and  I  to  the  world.^     Since  I  have 
believed,  since  I  have  a  sense  of  the  power  and  virtue 
of  the  cross  of  Christ,  I  have  done  with  all  things  in  this 
world  :  it  is  a  dead  thing  to  me,  nor   have  I    any  affec- 
tion for  it.     This  is  that  which  made  the  difference  be- 
tween  the   promises  of    the    old    covenant    and   the 
new:  for  they   were    many  of  them  about   temporal 
things,  the  good    things  of  this  world    and   this   life  j 
those  of  the   new  are    mostly  of  things    spiritual    and 
eternal.     God   would  not  call  off  the  church   wholly 
from  a  regard  to  these  things,  until  he  had  given  a  de- 
monstration of  their  emptiness,  vanity,  and  insufficien- 
cy, in  the  cross  of  Christ.     2  Cor.  iv.  16 — 18. 

Whither  so  fast,  my  friend  1     <  What  meaneth  this 
rising  so  early,  and  going  to  bed  late,  eating  the  bread 


226  OF   SPIRITUAL   MINDEDNESS. 

of  carefulness  V  Why  this  diligence  1  Why  these 
contrivances'?  Why  these  savings  and  hoardings  of 
riches  and  wealth'?  To  what  end  is  all  this  care  and 
counsel  1  Alas !  saith  one,  it  is  to  get  that  which  is 
enough  in  and  of  this  world  for  me  and  my  children, 
to  prefer  them,  to  raise  an  estate  for  them,  which,  if 
not  so  great  as  others,  may  yet  be  a  competency,  to 
give  them  some  satisfaction  in  their  lives,  and  some 
reputation  in  the  world.  Fair  pretences  !  neither  shall 
I  ever  discourage  any  from  the  exercise  of  industry  in 
their  lawful  callings :  but  yet  I  know,  that  with  many, 
this  is  but  a  pretence  and  covering  for  a  shameful  en- 
gagement of  their  affections  to  the  world.  Wherefore, 
in  all  these  things,  be  persuaded  sometimes  to  have  an 
eye  to  Jesus,  the  author  and  finisher  of  our  faith : 
behold  how  he  is  set  before  us  in  the  gospel,  poor, 
despised,  reproached,  persecuted,  nailed  to  the  cross, 
and  all  this  by  the  world.  Whatever  be  your  designs 
and  aim?,  let  his  cross  continually  interpose  between 
your  affections  and  this  world.  If  you  are  believers, 
your  hopes  are,  Avithin  a  few  days,  to  be  with  him  for 
evermore.  To  him  you  must  give  an  account  of  your- 
selves, and  what  you  have  done  in  this  world :  will 
it  be  accepted  with  him  to  declare  what  you  have  sav- 
ed of  this  world ;  what  you  have  gained ;  what  you 
have  preserved  and  embraced  yourselves  inj  and  what 
you  have  left  behind  you  1  Was  this  any  part  of  his 
employment  and  blisiness  in  this  world  %  Hath  he  left 
us  an  example  for  any  such  course  1  Wherefore  no 
man  can  set  his  affections  on  things  here  below,  who 
hath  any  regard  to  the  pattern  of  Christ,  or  is  in  any 
measure  influenced  with  the  power  and  efficacy  of  his 
cross.  My  love  is  crucified,  said  a  holy  martyr  of 
old  j  he  whom  his  soul  loved  was  so,  and  in  him  his 


OF    SPIRITUAL   MINDEDNESS.  227 

love  to  all  things  here  below.  Do  you,  therefore, 
find  your  affections  ready  to  be  engaged  to.  or  too 
much  entangled  with  the  things  of  this  world  1  Are 
your  desires  of  increasing  them,  your  hopes  of  keep- 
ing them,  your  fears  of  losing  them,  your  love  to 
them,  and  delight  in  them,  operative  in  your  minds, 
possessing  your  thoughts,  and  influencing  your  con- 
versations'? Turn  aside  a  little,  and  by  faith  contem- 
plate the  life  and  death  of  the  Son  of  God^  a  blessed 
glass  will  it  be,  where  you  may  see  what  contemptible 
things  they  are  which  you  perplex  yourselves  about. 
Oh !  that  any  of  us  should  love  or  esteem  the  thino-s 
of  this  world,  the  power,  riches,  goods,  or  reputation 
of  it,  who  have  had  a  spiritual  view  of  them  in  the 
cross  of  Christ ! 

Perhaps  it  will  be  said,  that  the  circumstances 
mentioned  were  necessary  to  the  Lord  Christ,  with  re- 
spect to  the  especial  work  he  had  to  do,  as  the  Saviour 
and  Redeemer  of  the  church  :  and,  therefore,  it  doth 
not  thence  follow  that  we  ought  to  be  poor,  and  want 
all  things,  as  he  did.  I  confess  it  doth  not ;  and,  there- 
fore, do  all  along  make  an  allowance  for  honest  indus- 
try in  our  callings.  But  this  follows  unavoidably 
hereon,  that  what  he  did  forego  and  trample  on  for 
our  sake,  that  ought  not  to  be  the  object  of  our  affec- 
tions ;  nor  can  such  affections  prevail  in  us,  if  he 
dwell  in  our  hearts  by  faith. 

Secondly.  He  hath  done  the  same  in  his  dealings 
with  the  apostles,  and  generally  with  all  that  have 
been  most  dear  to  him,  and  instrumental  to  the  inter- 
est of  his  glory  in  the  world,  especially  since  life  and 
immortality  were  brought  to  light  by  the  gospel.  He 
had  great  work  to  do  by  the  apostles,  and  that  of  the 
greatest  use  to  his  interest  and  kingdom.     The  laying 


228  of    SPIRITUAL    MINDEDNESS. 

of  the  foundations  of  the  glorious  kingdom  of  Christ 
in  the  world,  was  committed  to  them.  Who  would 
not  think  that  he  should  provide  for  them,  if  not  prin- 
cipalities or  popedoms,  yet  at  least  arch-bishoprics  and 
bishoprics,  with  other  good  ecclesiastical  dignities  and 
preferments  1  Hereby  might  they  have  been  made 
meet  to  converse  with  princes,  and  had  been  freed 
from  the  contempt  of  the  vulgar  j  but  Infinite  Wis- 
dom did  otherwise  dispose  of  them  and  their  concerns 
in  this  world :  for  as  God  was  pleased  to  exercise 
them  with  the  common  afflictions  and  calamities  of 
this  life,  which  he  makes  use  of  to  take  off  the  sweet- 
ness of  present  enjoyments,  so  they  lived  and  died  in 
a  condition  of  poverty,  distress,  persecution,  and  re- 
proach. God  set  them  forth  as  examples  as  to  other 
ends,  namely,  of  light,  grace,  zeal,  and  holiness  in 
their  lives,  so  to  manifest  of  how  little  concernment  to 
our  own  blessedness,  or  aii  interest  in  his  love,  is  the 
abundance  of  all  things  here  below,  as  also,  that  the 
want  of  them  all  may  consist  with  the  highest  partici- 
pation of  his  love  and  favor.  1  Cor.  iv.  9,  11 — 13. 
*For  I  think  that  God  hath  set  forth  us  the  apostles 
last,  as  it  were,  appointed  to  death*  For  we  are  made 
a  spectacle  to  the  world,  and  to  angels,  and  to  men. 
Even  to  this  present  hour  we  both  hunger  and  thirst, 
and  are  naked,  and  are  buffeted,  and  have  no  certain 
dwelling  place,  and  labor,  working  with  our  own  hands  : 
being  reviled,  we  bless  ;  being  persecuted,  we  suffer 
it  ;  being  defamed,  we  entreat :  we  are  made  as  the 
filth  of  the  world,  and  are  the  offscouring  of  all  things 
to  this  day.'  And  if  the  consideration  hereof  be  not 
of  weight  with  others,  undoubtedly  it  ought  to  be  so 
with  them  who  are  called  to  preach  the  gospel,  and 
are  the  successors  to  the  apostles.     There  can  be  no- 


OF    SPIRITUAL    MINDEDNESS.  226 

thing  more  uncouth,  absurd,  and  shameful,  nothing 
more  opposite  to  the  intimation  of  the  wisdom  and  will 
of  God,  in  his  dealings  with  those  first  and  most 
honorable  dispensers  of  it,  than  for  such  persons  to 
seek  and  follow  greedily  after  secular  advantages,  in 
worldly  powers,  riches,  wealth,  and  honor.  Hence 
there  hath  been,  informer  ages,  an  endeavor  to  separate 
such  persons  as  were  by  any  means  dedicated  to  the 
ministry  of  the  gospel  from  all  secular  dignities  and 
revenues.  Yea,  some  maintained,  that  they  were  to 
enjoy  nothing  of  their  own,  but  were  to  live  on  alms, 
or  the  free  contributions  of  the  people.  But  this  was 
quickly  condemned  as  heresy,  in  AVickliff  and  others. 
Yet  another  sort  set  up,  that  would  pretend  thereto,  as 
to  themselves,  though  they  would  not  oblige  all  others 
to  the  same  rule.  This  produced  some  swarms  of  beg- 
ging friars,  whom  they  of  the  church,  who  were  in 
possession  of  Avealth  and  power,  thought  meet  to  laugh 
at  and  let  alone  ;  of  late  years  this  contest  is  at  an 
end.  The  clergy  have  happily  gotten  the  victory,  and 
esteem  all  due  to  them,  that  they  can  by  any  ways 
obtain  5  nor  is  there  any  greater  crime,  than  for  a  man  to 
be  otherwise  minded.  But  these  things  are  not  our 
present  concernment.  From  the  beginning  it  was 
not  so.  And  it  is  well  if,  in  such  a  way,  men  are  able 
to  maintain  the  frame  of  mind  inquired  after,  which  is 
life  and  peace. 

Thirdly.  God  continues  to  cast  contempt  on  these 
things,  by  giving  always  incomparably  the  greatest  por- 
tion of  them  to  the  vilest  men,  and  his  own  avowed 
enemies.  This  was  a  temptation  under  the  old  cove- 
nant, but  is  highly  instructive  under  the  new.  None 
will  judge  those  things  to  be  of  real  value,  which  'a 
wise  man  casts  out  daily  unto  swine,  making   little   or 

20 


230  OF    SPIRITUAL    MINDEDNESS. 

no  use  of  them  in  his  family.'  Those  monsters  of 
men,  Nero  and  Heliogabalus,  had  more  interest  in,  and 
more  power  over,  the  things  of  this  world,  than  ever 
had  the  best  of  men.  Such  villains  in  nature,  so  per- 
nicious to  human  society,  that  their  not  being  was 
the  interest  of  mankind  j  but  yet  more  of  the  world 
poured  on  them,  than  they  knew  either  how  to  enjoy, 
possess,  use,  or  abuse.  Look  on  all  the  principal 
treasures  and  powers  of  this  world,  as  in  the  hands  of 
one  of  these  monsters,  and  there  disposed  of  by  Divine 
Providence,  and  you  may  see  at  what  rate  God  values 
them. 

At  this  day,  the  greatest,  most  noble,  wealthy,  and 
fruitful  parts  of  the  earth,  are  given  to  the  great  Turk, 
with  some  other  eastern  potentates,  either  Mahome- 
tans or  Pagans,  who  are  prepared  for  eternal  destruc- 
tion. And  if  we  look  nearer  home,  we  may  see  in 
whose  hands  is  the  power  of  the  chiefest  nations  of 
Europe,  and  to  what  end  it  is  used.  The  utmost  of 
what  some  Christian  professors  among  ourselves  are 
intent  and  designing  upon,  as  that  which  would  render 
them  wondrous  happy  in  their  own  apprehensions,  put 
hundreds  of  them  together,  and  it  would  not  answer 
the  waste  made  by  the  forementioned  beasts  every 
day. 

Doth  not  God  proclaim  herein,  that  the  things  of 
this  world  are  not  to  be  valued  or  esteemed  1  If  they 
were  so,  and  had  a  real  worth  in  themselves,  would 
the  holy  and  righteous  God  make  such  a  distribution 
of  them'?  The  most  of  those  whom  he  loves,  who 
enjoy  his  favor  ;  not  only  comparatively,  have  the 
meanest  share  of  them,  but  are  exercised  with  all  the 
evils  that  the  destitution  and  want  of  them  can  be 
accompanied  with.     His  open  and  avowed  enemies,  in 


OF    SPIRITUAL    BIINDEDNESS.  231 

the  mean  time,  have  more  than  they  know  what  to  do 
with.  Who  would  set  his  heart  and  affections  on 
those  things  which  God  poureth  into  the  bosoms  of  the 
vilest  men,  to  be  a  snare  to  them  here,  and  an  aggra- 
vation of  their  condemnation  for  ever  ?  It  seems,  you 
may  go  and  take  the  world,  and  take  the  curse,  death 
and  hell,  along  with  it ;  and  what  Vv^ill  it  profit  a  man 
to  gain  the  whole  world  and  los?  his  own  soul  ?  What 
can  any  man  do  on  the  consideration  hereof,  who  will 
not  forego  all  his  hopes  and  expectations  from  God, 
but  retreat  to  the  faith  of  things  spiritual  and  eternal, 
as  containing  an  excellency  in  them  incomparably 
above  all  that  may  be  enjoyed  here  below '? 

Fourthly.  He  doth  continue  to  give  perpetual  instan- 
ces of  their  uncertainty  and  unsatisfactoriness,  in  the 
utter  disappointment  of  men  that  have  had  expecta? 
tions  from  them.  The  ways  hereof  are  various,  and 
the  instances  so  multiplied,  as  that  most  men  in  the 
world,  unless  they  are  like  the  fool  in  the  gospel,  who 
bade  his  soul  take  its  ease  for  many  years,  because  his 
barns  w^ere  full,  live  in  perpetual  fears  and  apprehen^ 
sions,  that  they  shall  speedily  lose  whatever  they  en-; 
joy;  or  are  under  the  power  of  a  stupid  security.  But 
as  to  this  consideration  of  them,  there  is  such  an  acr 
count  given  by  the  wise  man,  as  to  which  nothing  can 
be  added,  or  which  no  reason  or  experience  is  able  to 
contradict.  Eccl.  ii.  By  these  and  the  like  ways,  doth 
God  cast  contempt  on  all  things  here  below ;  discov- 
ering the  folly  and  falseness  of  the  promises  which 
the  world  makes  use  of  to  allure  our  affections  to 
itself.  This,  therefore,  is  to  be  laid  as  the  foundation 
in  all  our  considerations,  to  what  or  whom  we  shall 
cleave  by  our  affections,  that  God  hath  not  only  de- 
clared the  insufficiency  of  these  things  to  give  us  that 


232  OF    SPIRITUAL    MINDEDNESS. 

rest  and  happiness  which  we  seek  after,  but  also  poured 
contempt  upon  them,  in  his  holy,  wise  disposal  of  them 
in  the  world. 

Secondly,  God  hath  added  to  their  vanity,  by  short- 
ening the  lives  of  men,  reducing  their  continuance  in 
this  world  to  so  short  and  uncertain  a  season,  as  it  is 
impossible  they  should  take  any  solid  satisfaction  in 
what  they  enjoy  here  below.  So  it  is  expressed  by 
the  Psalmist,.  '  Behold  thou  hast  made  my  days  as  an 
hand  breadth,  and  my  age  is  nothing  before  thee.' 
Hence  he  draws  two  conclusions. 

First.  That  every  man,  at  his  best  estate,  is  but 
vanity. 

Second.  That  every  '  man  walks  in  a  vain  show ; 
surely  they  are  disquieted  in  vain ;  he  heapeth  up 
riches,  and  knoweth  not  who  shall  gather  them.'  Psal. 
xxxix..  5,  6.  The  uncertainty  and  shortness  of  the 
iives  of  men  render  all  their  endeavors  and  contrivan- 
ces about  earthly  things  both  vain  and  foolish.  When 
men  lived  eight  or  nine  hundred  years,  they  had  an 
opportunity  to  suck  out  all  the  sweetness  that  was  in 
creature  comforts,  to  make  large  provisions  of  them, 
and  to  have  long  projections  about  them.  But  when 
they  had  so,  they  all  issued  in  that  violence,  oppression, 
and  wickedness,  which  brought  the  flood  on  the  world 
of  ungodly  men.  And  it  still  so  abides  ;  the  more  of, 
and  the  longer  men  enjoy  these  things,  the  more,  with- 
out the  sovereign  preservative  of  grace,  will  they 
abound  in  sin  and  provocations  of  God.  But  God 
hath  reduced  the  life  of  man  to  the  small  pittance  of 
seventy  years  ;  casting  what  may  fall  out  of  a  longer 
continuance  into  travail  and  sorrow.  Besides,  that 
space  is  shortened  with  the  most,  by  various  and  innu- 
merable   incidences   and   occasions.      Wherefore,    in 


OP    SPIRITUAL    MINDEDNESS*  233 

these  seventy  years,  consider  how  long  it  is  before 
men  begin  to  have  a  taste  or  relish  of  the  things  of 
this  life  ;  how  many  things  fall  in  cross,  to  make  us 
weary  of  them  before  the  end  of  our  days ,  how  few 
among  us,  not  one  of  a  thousand,  attain  that  age  j 
what  is  the  uncertainty  of  all  men  living,  as  to  the 
continuance  of  their  lives  to  the  next  day  ;  and  we 
shall  see  that  the  holy,  wise  God,  hath  left  no  such 
season  for  their  enjoyment,  as  might  put  a  value  upon 
them.  And  when,  on  the  other  hand,  it  is  remember- 
ed, that  this  man,  who  is  of  such  short  continuance  in 
this  world,  is  yet  made  for  eternity,  eternal  blessed- 
ness or  misery,  which  state  depends  wholly  on  his  in- 
terest in  things  above,  and  setting  his  affections  on 
them,  they  must  forfeit  all  their  reason,  as  well  as  bid 
defiance  to  the  grace  of  God,  who  gives  them  up  for 
things  below. 

Moreover,  God  hath  openly  and  fully  declared  the 
danger  that  is  in  these  things,  as  to  their  enjoyment 
and  use ;  and  what  multitudes  of  souls  miscarry,  by 
an  inordinate  adherence  to  them  !  For  they  are  the 
matter  af  those  temptations,  whereby  the  souls  of 
men  are  ruined  forever  ;  the  fuel  that  supplies  the  fire 
of  their  lusts,  until  they  are  consumed  by  it. 

Men,  under  the  power  of  spiritual  convictions,  fall 
not  into  sin,  fail  not  eternally,  but  by  the  means  of 
temptation.  That  is  the  mire  wherein  this  rush  doth 
grow.  For  others  who  live  and  die  in  the  madness 
and  wildness  of  nature,  without  any  restraint  in  their 
minds  from  the  power  of  convictions,  they  need  no 
external  temptations,  but  only  opportunities  to  exert 
their  lusts.  But  for  thosawho  by  any  means  are  con- 
vinced of  sin,  righteousness,  and  judgment,  so  as   to 

design  the  ordering  of  their  lives,  ^vith  respect  to  the 

20* 


234?  OF    SPIRITUAL    MINDEDNESS. 

sense  they  have  of  them,  they  fall  not  mto  actual  sin, 
but  upon  temptations.  That,  whatever  it  be,  which 
causeth,  occasioneth,  and  prevaileth  on  a  convinced 
person,  to  sin,  that  is  temptation.  Wherefore,  this  is 
the  great  means  of  the  ruin  of  the  souls  of  men. 

Now,  though  there  are  many  principles  of  temp- 
tation, many  causes  that  actually  concur  in  its  efficacy, 
as  sin,  Satan,  and  other  men,  yet  the  matter  of  almost 
all  ruinous  temptations  is  taken  out  of  this  world,  and 
the  things  of  it.  Thence  doth  Satan  take  all  his  darts  ; 
thence  do  evil  men  derive  all  the  ways  and  means 
whereby  they  corrupt  others,  and  from  thence  is  all 
the  fuel  of  sin  and  lust  taken.  And  which  adds  to  this 
evil,  all  that  is  in  the  world  contributes  its  utmost 
thereto.  *  All  that  is  in  the  world,  is  the  lust  of  the 
flesh,  the  lust  of  the  eyes,  and  the  pride  of  life.'  1 
John  ii.  16.  It  is  not  a  direct  formal  enumeration  of 
the  things  that  are  in  the  world,  nor  a  distribution  of 
them  under  several  heads ;  but  it  is  so  of  the  principal 
lusts  of  the  minds  of  men,  whereto  all  things  are  sub- 
-servient.  Wherefore,  not  only  the  matter  of  all  temp- 
tations is  taken  out  of  the  world,  but  every  thing  that 
is  in  the  world  is  apt  and  fit  to  be  abu,scd  to  that  end. 
For  it  were  easy  to  show,  that  there  is  nothing  desira- 
ble or  valuable  in  this  whole  world,  but  it  is  reducible 
to  a  subserviency  to  one  or  other  of  these  lusts,  and 
is  applicable  to  the  interest  and  service  of  temptations 
and  sins. 

When  men  hear  of  these  things,  they  are  apt  to  say, 
'let  the  dream  be  to  them  that  are  openly  wicked,  and 
the  interpretation  of  it  to  them  that  are  profligate  in 
sin.''  To  unclean  persons,  drunkards,  oppressors, 
proud,  ambitious  persons,  it  may  be,  it  is  so  ;  but  as  to 
them,  they  use  the  things  of  this  world  with  a  due  mo- 


OF    SPIRITUAL    MINDEDNESS.  235 

deration,  so  as  they  are  no  snare  to  them.  But  to 
own  they  are  used  to  what  end  soever,  if  the  affections 
of  men  are  set  upon  them,  one  way  or  other,  there  is 
nothing  in  the  world,  but  is  thus  a  snare  and  tempta- 
tion. However,  we  should  be  very  careful  how  we  ad- 
here to  or  undervalue,  that  which  is  the  cause  and 
means  of  the  ruin  of  multitudes  of  souls.  By  the 
warning's  given  us  hereof,  doth  God  design,  as  to  the 
use  of  means,  to  teach  us  the  vanity  and  danger  of  fix- 
ing our   afTections  on  things  below. 

Lastly.  Things  are  so  ordered  in  the  holy,  wise 
dispensation  of  God^s  providence,  that  it  requires  much 
spiritual  wisdom  to  distinguish  between  the  use  and 
the  abuse  of  these  things,  between  a  lawful  care  about 
them,  and  an  inordinate  cleaving  to  them.  Few  dis- 
tinguish aright  here;  and  therefore  in  these  things 
will  many  find  their  great  mistake  at  the  last  day. 
The  disappointments  that  they  will  fall  under,  as  to 
what  concerns  their  earthly  enjoyments  and  the  use  of 
them,  wherewith  they  weve  intrusted.  See  Mat.  xxv. 
34,  to  the  end  of  the  chapter. 

It  is  granted  that  there  is  a  lawful  use  of  these 
things,  a  lawful  care  and  industry  about  them.  So  it 
is  also  acknowledged,  it  cannot  be  denied,  that  there 
is  an  abuse  of  them,  springing  from  an  inordinate  love 
and  cleaving  to  them.  But  here  men  deceive  them- 
selves, taking  their  measures  by  the  most  crooked,  un- 
certain rules.  Some  make  their  own  inclinations  the 
rule  and  measure  of  what  is  lawful  and  alloAvable  ; 
some  the  exam^ple  of  others ;  some  the  course  of  the 
world ;  some  their  own  real  ot  pretended  necessities. 
They  confess  that  there  is  an  inordinate  love  of  those 
things,  and  an  abuse  of  them,  in  excesses  cf  various 
sorts,  v,'hich   the    scripture    plainly  affirms,  and  which 


236  OF    GPIRITUAL    MINDEDNESS. 

experience  gives  open  testimony  to.  But  as  to  their 
state  and  circurastancs,  their  care,  love,  aiid  industry, 
are  all  allowable.  That  which  influenceth  all  these 
persons,  is  self  love,  which  inveterate,  corrupt  affec- 
tions, and  false  reasonings,  make  an  application  of  to 
these  occasions. 

Hence  we  may  have  men  approving  of  themselves  as 
just  stewards  of  their  enjoyments,  whilst  others  judge 
them  hard,  covetous,  earthly  minded ;  no  way  laying 
out  what  they  are  intrusted  with,  to  the  glory  of  God, 
in  any  due  proportion.  Others  also  think  not  amiss  of 
themselves  in  this  kind,  who  live  in  palpable  excesses, 
either  of  pride  of  life  or  sensual  pleasures,  vain  ap- 
parel, and  the  like.  So,  in  particular,  most  men  in 
their  feastings  and  entertainments,  walk  in  direct  con- 
tempt of  the  rules  which  our  Saviour  gives  in  that 
case ;  Luke  xiv.  12 — 14,  and  yet  approve  themselves 
therein 

But  what  if  any  of  us  should  be  mistaken  in  our 
rule  and  application  of  it  to  our  conditions  1  Men  at 
sea  may  have  a  fair  gale  of  wind,  wherewith  they  may 
sail  freely  and  smoothly  for  a  season,  and  yet,  instead 
of  being  brought  into  a  port,  be  cast  by  it  at  last  on 
destructiv^e  shoals  or  rocks. 

And  what  if  that  which  we  esteem  allowable,  love, 
care,  and  industry,  should  prove  to  be  the  fruit  of  earth- 
ly affections,  inordinate  and  predominant  in  us  ;  what 
if  we  miss  in  our  measures,  and  that  which  we  approve 
of  in  ourselves  should  be  disapproved  of  God  ;  we  are 
cast  forever,  we  belong  to  the  world,  and  with  the 
world  we  shall  perish. 

It  may  be  said,  that  if  it  be  so  difficult  to  distinguish 
between  these  things,  namely,  the  lawful  use  of  things 
here  below,  and  their  abuse  j  the    allowable    industry 


OF    SPIRITUAL    MINDEDNESS.  23T 

about  them,  and  the  inordinate  love  of  them,  on  the 
knowledge  whereof  our  eternal  condition  depends,  it 
is  impossible  but  men  must  spend  their  time  in  solicit- 
ous anxiety  of  mind,  as  not  knowing  when  they  have 
aright  discharged  their  duty. 

Ans.  (1.)  I  press  these  things  at  present  no  further, 
but  only  to  show  how  dangerous  a  thing  it  is  for  any 
to  incline  in  his  affections  to  the  things  of  this  world, 
wherein  an  excess  is  ruinous,  and  hardly  discoverable. 
Surely,  no  wise  man  will  venture  freely  and  frequent- 
ly to  the  edge  of  such  a  precipice.  He  will  be  jealous 
of  his  measures,  lest  they  will  not  hold  by  the  rule  of 
the  word.  And  a  due  sense  hereof  is  the  best  preserv- 
ative of  the  soul,  from  cleaving  inordinately  to  these 
things  below.  And  when  God,  in  any  instance,  by 
afflictions,  or  otherwise,  shows  to  believers  their 
transgression  herein,  and  how  they  have  exceeded, 
Job  xxxviii.  8,  9,  it  makes  them  careful  for  the  future. 
They  will  now  or  never  be  diligent,  that  they  fall  not 
under  that  peremptory  rule.      1  John  ii.  14. 

Secondly.  Where  the  soul  is  upright  and  sincere, 
there  is  no  need  in  this  case  of  any  more  solicitous^ 
ness  or  anxiety  of  mind,  than  there  is  to  or  about  oth- 
er duties.  But  when  it  is  biased  and  actuated  by  self 
love,  and  its  more  strong  inclinations  are  to  things 
present,  it  is  impossible  men  should  enjoy  solid  peace, 
or  be  freed  from  severe  reflectionson  them  by  their  own 
consciences,  in  such  seasons  wherein  they  are  awaken- 
ed to  their  duty,  and  the  consideration  of  their  state ; 
nor  have  I  any  thing  to  tender  for  their  relief.  With 
others  it  is  not  so  5  and  therefore  I  shall  so  far  digress 
in  this  place,  as  to  give  some  directions  to  those  who 
in  sincerity  would  be  satisfied  in  this  lawful   use   and 


238  OF    SPIRITUAL    MINDEDNESS. 

enjoyment  of  earthly  things  ;  so  as  not  to  adhere  to 
them  with  inordinate  affections. 

First.  Remember  always  that  you  are  not  proprie- 
tors, nor  absolute  possessors  of  these  things,  but  only 
stewards  of  them.  With  respect  to  men,  yoa  are,  or 
may  be,  just  proprietors  of  what  you  enjoy;  with  re- 
spect to  him  who  is  the  great  possessor  of  heaven  and 
earth,  you  are  but  stewards.  This  stewardship  Ave  are 
to  give  an  account  of,  as  we  are  taught  in  the  parable, 
Luke  xvi.  1,  2.  This  rule  always  attended  to,  will  be 
a  blessed  guide  in  all  instances  and  occasions  of  duty. 

But  if  a  man  be  left  in  trust  with  houses  and  large 
possessions,  as  a  steward  for  the  right  lord,  owner,  and 
proprietor  of  them ;  if  he  fall  into  a  pleasing  dream, 
that  they  are  all  his  own,  and  use  them  accordingly,  it 
will  be  a  woful  surprisal  to  him,  when  he  shall  be  called 
to  account  for  all  he  hath  received  and  laid  out,  whe- 
ther he  will  or  not ;  and  when  indeed  he  hath  nothing  to 
pay.  It  will  scarce  be  otherwise  with  them  at  the 
great  day,  who  forget  the  trust  which  is  committed  to 
them,  and  suppose  they  may  do  what  they  will,  with 
what  they  call  their  own. 

Secondly.  There  is  nothing  in  the  ways  of  gettmg, 
enjoying,  or  using  of  these  things,  but  giveth  its  own 
evidence  to  spiritual  wisdom,  whether  it  be  within  the 
bounds  of  duty  or  not.  Men  are  not  lightly  deceived 
herein,  but  when  they  are  evidently  under  the  power 
of  corrupt  affections,  or  will  not  at  all  attend  to  them- 
selves, and  the  language  of  their  own  consciences.  It 
is  a  man's  own  fault  alone,  if  he  know  not  wherein  he 
doth  exceed. 

A  due  examination  of  ourselves  in  the  sight  of  God, 
with  respect  to  these  things,  the  frame  and  actings  of 
our  minds  in  them,  will  greatly  give  check  to  our  cor- 


OF    SPIRITUAL   MINDEDNESS.  239 

rupt  inclinations,  and  discover  the  folly  of  those  rea- 
sonings, whereby  we  deceive  ourselves  into  the  love  of 
earthly  things,  or  justify  ourselves  therein,  and  bring 
to  light  the  secret  principle  of  self  love,  which  is  the 
root  of  all  this  evil. 

Thirdly.  If  you  would  be  able  to  make  a  right 
judgment  in  this  case,  be  sure  that  you  have  another 
object  for  your  affections,  which  hath  a  predominant 
interest  in  your  minds,  and  which  will  evidence  itself 
so  to  have  on  all  occasions.  Let  a  man  be  never  so  ob- 
servant of  himself,  as  to  all  outward  duties  required  of 
him,  with  respect  to  these  earthly  things  ',  let  him  be 
liberal  in  the  disposal  of  them  on  all  occasions ;  let 
him  be  watchful  against  all  intemperance  and  excesses 
in  the  use  of  them  ;  yet  if  he  hath  not  another  object 
for  his  affections,  which  hath  a  prevailing  influence 
upon  them  ;  if  they  are  not  set  upon  the  things  that 
are  above  ;  one  way  or  other,  it  is  the  world  that  hath 
the  possession  of  his  heart.  For  the  affections  of  our 
minds  will  and  must  be  placed,  in  chief,  on  things  be- 
low or  things  above  ;  there  will  be  a  predominant  love 
in  us  ;  and  therefore,  although  all  our  actions  should 
testify  another  frame,  yet  if  God,  and  the  things  of 
God,  be  not  the  principal  object  of  our  affections ;  by 
one  way  or  other,  unto  the  world  we  do  belong ;  this 
is  that  which  is  taught  us  so  expressly  by  our  Saviour, 
Luke  xvi.  9 — 13.  '  And  I  say  unto  you,  make  to  your- 
selves friends  of  the  mammon  of  unrighteousness, 
that  when  you  fail,  they  may  receive  you  into  ever- 
lasting habitations.  He  that  is  faithful  in  that  which 
is  the  least,  is  faithful  also  in  much  ;  and  he  that  is  unjust 
in  the  least,  is  unjust  also  in  much.  If  therefore  you 
have  not  been  faithful  in  the  unrighteous  mammon, 
who  will  commit  to  your  trust  the  true  riches  ?  And 
if  you  have  not  been  faithful  in  that  which   is   another 


240  OF    SPIRITUAL    MINDEDNESS. 

man's,  who  shall  give  you  that  which  is  your  own  1 
No  servant  can  serve  two  masters  ;  for  either  he  will 
hate  the  one,  and  love  the  other  ;  or  else  he  will  hold 
to  the  one,  and  despise  the  other ;  ye  canot  serve  God 
and  mammon.' 

Fourthly.  Labor  Continually  for  the  mortification 
of  your  affections  to  the  things  of  this  world.  They 
are  in  the  state  of  corrupted  nature,  set  and  fixed  on 
them ;  nor  will  aiiy  reasonings  or  considerations  ef- 
fectually divert  them,  or  take  them  off  in  a  due  man- 
ner, unless  they  are  mortified  to  them  by  the  cross  of 
Christ.  Whatever  change  be  otherwise  wrought  in 
them,  it  will  be  of  no  advantage  to  us.  It  is  mortifica- 
tion alone,  that  will  take  them  off  from  earthly  things, 
to  the  glory  of  God.  Hence  the  apostle,  having  given 
us  that  charge,  set  your  affections  on  things  above, 
and  not  on  things  below  on  the  earth.  Col.  iii.  2,  adds 
this,  as  the  only  way  and  means  whereby  v/e  may  do 
so:  Mortify  therefore  your  members  that  are  on  the 
earth,  v.  5.  Let  no  man  think  that  his  affections  will 
fall  off  from  earthly  things  of  their  own  accord.  The 
keenness  and  sharpness  of  them,  in  many  things,  may 
be  abated  by  the  decay  of  their  natural  poAvers  in  age, 
and  the  like.  They  may  be  abated  by  frequent  disap- 
pointments, by  sickness,  pains,  and  afflictions,  as  we 
shall  see  immediately  ;  or  they  may  be  willing  to  a  dis- 
tribution of  earthly  enj^jyments,  to  have  the  reputation 
of  it,  wherein  they  still  cleave  to  the  world,  but  under 
another  shape  and  appearance.  They  may  be  startled 
by  convictions,  so  as  to  do  many  things  gladly,  that 
belong  to  another  frame.  But  on  one  pretence  or  other, 
under  one  appearance  or  other,  they  will  forever  ad- 
here and  jleave  to  earthly  things,  unless  they  are  mor- 
tified to  them,  through  faith  in  the  blood  and   cross  of 


OF    SPIRITUAL    MINDEDNESS.  241 

Christ.  Gal.  vi.  14.  Whatever  thoughts  you  may- 
have  of  yourselves  in  this  matter,  unless  you  have  the 
experience  of  a  work  of  mortification  on  your  affec- 
tions, you  can  have  no  refreshing  ground  of  assurance, 
that  you  are  in  any  thing  spiritually  minded. 

Fifthly.  In  all  instances  of  duty  belonging  to  your 
stewardship  of  earthly  things,  attend  diligently  to  the 
rule  of  the  word ;  without  this,  the  grace  exhorted  to 
may  be  abused.  So  of  old,  under  a  pretence  of  a  re- 
linquishment of  the  things  of  this  world,  because  of 
the  danger  in  adhering  to  them,  their  own  supersti- 
tion, and  the  craft  of  other  men,  prevailed  with  many^ 
to  part  with  all  they  had,  to  the  service  of  others,  not 
better,  it  may  be,  nor  so  good  as  themselves.  This 
evil  wholly  arose  from  want  of  attendance  to  the  rule 
of  truth,  which  gives  no  such  direction  in  ordinary 
cases.  But  there  is  not  much  seen,  in  these  days,  of 
ian  excess  in  that  kind.  On  the  other  hand,  in  all  in- 
stances of  duties  of  this  nature,  most  men's  minds  are 
habitually  influenced  with  pretences,  reasonings,  and 
considerations,  that  turn  the  scales  as  to  what  they 
ought  to  do  in  proportion,  in  this  duty,  on  the  side  of 
the  world.  If  you  would  be  safe,  you  must  in  all  in- 
stances of  duty,  as  in  works  of  charity,  piety,  and 
compassion,  give  authority  in  and  over  your  souls,  to 
the  rule  of  the  word.  Let  neither  self,  nor  unbelief, 
nor  the  custom  and  example  of  others,  be  heard  to 
speak ;  but  let  the  rule  alone  be  attended  to,  and  to 
what  that  speaks,  yield  obedience. 

Unless  these  things  are  found  in  us,  none  of  us,  no 
man  living,  if  it  be  not  so  with  him,  can  have  any  re- 
freshing evidence  or  assurance,  that  he  is  not  under 
the  power  of  an  inordidate,  yea,  and  predominant  love 
to  this  world. 

21 


<^4i2  OF    SPIRITUAL    MINDEDNESS. 

And  indeed,  to  add  a  little  further  on  the  occasion 
of  this  digression,  it  is  a  sad  thing  to  have  this  excep- 
tioti  made  against  the  state  of  any  man,  on  just 
grounds  ;  yea,  but  he  loves  the  world.  He  is  sober 
and  industrious,  he  is  constant  in  duties  of  religion,  it 
may  be,  an  earnest  preacher  of  them,  a  man  of  sound 
principles,  and  blameless  as  to  the  excesses  of  life  : 
but  he  loves  the  world*  The  question  is,  how  doth 
this  appear  1  It  may  be,  what  you  say,  is  but  one  of 
those  evil  surmises  which  all  things  are  filled  with. 
Wherefore,  I  speak  it  not  at  all  to  give  countenance  to 
the  rash  judging  of  others,  which  none  are  more  prone 
to,  than  those  who  one  way  or  other  are  eminently 
guilty  themselves.  But  I  would  have  every  man  judge 
himself,  that  Ave  be  none  of  us  condemned  of  the 
Lord.  If  notwithstanding  the  things  mentioned,  any 
of  us  do  centre  in  self;  which  is  supplied  and  filled 
with  the  world  ;  if  we  prefer  self  above  all  other  things, 
aim  at  the  satisfaction  of  self  in  what  vve  do  well  or 
ill,  are  useless  to  the  only  good  and  blessed  ends  of 
these  earthly  things,  in  supplying  the  w^ants  of  others, 
according  to  the  proportions  wherewith  we  are  in- 
trusted ;  it  is  to  be  feared,  that  the  world,  and  the 
things  that  are  in  it,  have  the  principal  interest  in  our 
affections. 

And  the  danger  is  yet  greater  with  them  who  diven 
on  the  other  extreme.  Such  are  they  who,  in  pride  of 
life,~vanity  in  apparel,  excess  in  drinking,  pampering 
the  flesh  every  day,  tread  close  on  the  heels  of  the 
world,  if  they  do  not  also  fully  keep  company  wdth  it. 
Altogether  in  vain  is  it  for  such  persons  to  counte- 
nance themselves  wdth  an  appearance  of  other  graces 
in  them,  or  the  sedulous  performance  of  other  duties. 
This  one  rule   wiJl  eternally  prevail   against  them ;  if 


OF    SPIRITUAL    MINDEDNESS,  24<3 

any  man  love  the  world,  the  love  of  the  Father  is  not 
in  him.  And  by  the  way,  let  men  take  heed  how  they 
walk  in  any  instance  against  the  known  judgment  and 
practice  of  the  wiser  or  more  experienced  sort  of 
Christians,  to  their  regret  and  sorrow,  if  not  to  their 
offence  and  scandal,  or  in  any  way  whereto  they  win 
the  consent  of  their  own  light  and  conscience,  by  such 
reasonings  and  considerations  as  will  not  hold  weight 
in  the  balance  of  the  sanctuary.  Yet  thus,  and  no  other- 
wise, is  it  with  all  those  who,  under  a  profession  oif 
religion,  indulge  to  any  excesses  wherein  they  are 
conformed  to  the  world. 

Fifthly.  God  makes  a  hedge  against  the  excesses 
of  the  affections  of  men,  rational  and  any  way  enlight- 
ened, to  the  things  of  this  world,  by  suffering  the  gen- 
erality of  men  to  carry  the  use  of  them,  and  to  be  car- 
ried by  the  abuse  of  them,  into  actings  so  filthy,  so 
abominable,  so  ridiculous,  as  reason  itself  cannot  but 
abhor.  Men  by  them  transform  themselves  into  beasts 
and  monsters,  as  might  be  manifested  by  all  sorts  of 
instances  :  hence  the  wise  man  prayed  against  riches, 
lest  he  should  not  be  able  to  manage  the  temptations 
wherewith  they  are  accompanied.     Prov.  xxx.  8,  9. 

Lastly.  To  close  this  matter,  and  to  show  us  what 
we  are  to  expect,  in  case  we  set  our  affections  on 
things  here  below,  and  they  have  thereby  a  predomi- 
nant interest  in  our  hearts,  God  hath  positively  deter- 
mined and  declared,  that  if  it  be  so,  he  will  have  no- 
thing to  do  with  us,  nor  will  accept  of  those  affections 
which,  we  pretend,  we  can  and  do  spare  for  him,  ami 
spiritual  things.  If  we  abstain  from  open  sins,  if  we 
abhor  the  lewdness  and  uncleanness  of  men  in  the 
world,  if  we  are  constant  in  religious  duties,  and  give 
ourselves  up  to  walk  after  the   most   strict    sort  in  re- 


,244;  OF    SPIRITUAL   MINDEDNESS. 

ligion,  like  Paul  in  his  Pharisaism,  may  we  not,  will 
some  say  or  think,  find  acceptance  with  God,  though 
our  hearts  cleave  inordinately  to  the  things  of  this 
world  1  I  say,  God  hath  peremptorily  determined  the 
contrary;  and  if  other  arguments  will  not  prevail 
with  us,  he  leaves  us  at  last  to  this,  go  love  the  world 
and  the  things  of  it,  but  know  assuredly  you  do  it  to 
the  eternal  loss  of  your  souls.  1  John  ii.  15.  Jam.  4. 
These  few  instances  have  I  given  of  the  arguments 
and  motives  whereby  God  is  pleased  to  deter  us  from 
fixing  our  affections  on  things  here  below.  And  they 
are  most  of  them  such  only  as  he  maketh  use  of  in  the 
administration  of  his  providence.  There  are  two  other 
heads  of  things  that  offer  themselves  to  our  considera- 
tion. 

First.  The  ways,  means,  arguings,  and  enticements,, 
which  the  world  makes  use  of  to  draw,  keep,  and  se- 
cure the  affections  of  men  to  itself. 

Secondly.  The  secret,  powerful  efUcacy  of  grace, 
in  taking  off  the  heart  from  these  things,  turning  and 
drawing  it  to  God,  with  the  arguments  and  motives 
that  the  Holy  Spirit  maketh  use  of,  in  and  by  the  word, 
to  this  end  ;  and  wherein  we  must  show  what  is  the 
act  of  conquering  grace,  wherein  the  heart  is  finally 
prevailed  on  to  choose  and  adhere  to  God  in  love  im- 
mutable. But  these  things  cannot  be  handled  in  any 
measure  according  to  their  nature  and  importance,, 
without  such  length  of  discourse,  as  I  cannot  here  di- 
vert to.  I  shall  therefore  proceed  to  that  which  is  the 
proper  and  peculiar  subject  before  us. 


Of   Sfl-RITUAL   MINDEDNESS.  245 


CHAPTER    XII. 

What  is  required  in  and  to  our  affections^  that  they  may 
be  spiritual.  A  threefold  work  on  the  affections  de^ 
scribed. 

To  declare  the  interest  of  our  affections  in  this 
frame  of  being  spiritually  minded,  and  what  they  con- 
tribute thereto,  I  shall  do  these  three  things  : 

First.  Declare  what  is  required  hereto,  that  our 
affections  may  be  spiritual,  wherein  lies  the  foundation 
of  the  whole  duty. 

Secondly.  What  are  their  actings  when  they  are  so 
spiritual. 

Thirdly.  What  are  the  means  whereby  they  may 
be  kept  and  preserved  in  that  frame,  with  sundry  other 
things  of  the  like  nature.  How  our  affections  are 
.concerned  in,  or  belong  to,  the  frame  of  mind  inquired 
after,  hath  been  before  declared.  Without  spiritual 
affections,  we  cannot  be  spiritually  minded.  And 
that  they  may  be  of  this  use,  three  things  are  required : 

First.     Their  principle. 

Secondly.     Their  object. 

Thirdly.  The  way  and  manner  of  their  application 
to  their  proper  object,  by  \'irtue  of  that  principle. 

First.  As  to  the  principle,  acting  in  them,  that  our 
affections  may  be  spiritual,  and  the  spring  of  our  be 
ing  spiritually  minded,  it  is  required  that  they  be 
changed,  renewed,  and  inlaid  with  grace,  spiritual  and 
supernatural.  To  clear  the  sense  hereof,  we  must  a 
little  consider,  what  is  their  state  by  nature,  and  then, 
by  what  means  they  may  be  wrought  upon,  as  to  a 
change,  or  a  renovation.  For  they  are  like  to  some 
things,  which  in  themselves,  and  their  own  nature,  are 
21*' 


246  of    SriRlTUAL    MINDEDNESS.' 

poisonous  j  but  being  corrected,  and  receiving  a  due 
temperament,  from  a  mixture  of  other  ingredients,  be- 
come medicinal,  and  of  excellent  use. 

First.  By  nature,  our  affections  all  of  them,  are  de- 
praved and  corrupted.  Nothing  in  the  whole  nature 
of  man,  no  pov/ex  or  faculty  of  the  soul,  is  fallen  under 
greater  disorder  and  depravation  by  the  entrance  of 
sin,  than  our  affections  are.  In  and  by  them  is  the 
heart  wholly  gone  and  turned  off  from  God.  Tit.  iii. 
3.  It  were  a  long  work  to  set  forth  this  depravation 
of  our  affections,  nor  doth  it  belong  to  our  present 
design.  Some  few  things  I  shall  briefly  observe  con- 
cerning it,  to  make  way  for  what  is  proposed  concern- 
ing their  change. 

First.  This  is  the  only  corruption  and  depravation 
of  our  nature  by  the  fall,  evident  in  and  to  reason,  or 
the  light  of  nature  itself.  Those  who  were  wise 
among  the  heathen,  both  saw  it  and  complained  of  it. 
They  found  a  weakness  in  the  mind,  but  saw  nothing  of 
its  darkness  and  depravation  as  unto  things  spiritual. 
But  they  were  sensible  of  this  disorder  and  tumult  of 
the  affections  in  things  moral,  which  renders  the  minds 
of  men  like  a  troubled  sea,  whose  waters  cast  up  mire 
and  dirt.  This  greatly  aggravates  the  neglect  of  them 
who  are  not  sensible  of  it  in  themselves,  seeing  it  is 
discernible  in  the  light  of  nature. 

Secondly.  They  are  as  depraved,  the  seat  and  sub- 
ject of  all  lusts,  both  of  the  flesh  and  of  the  spirit 
Yea,  lust  or  evil  concupiscence,  is  nothing  but  the  ir 
regular  motion  and  acting  of  our  affections,  as  deprav 
ed,  defiled,  corrupted.  Rom.  vii.  9.  Hence,  no  ont 
sin  can  be  mortified  without  a  change  wrought  in  the 
affections. 

Thirdly.     They  are  the    spring,  root,  and    cause   of 


OF    SPIRITUAL    MINDEDNESS.  247 

all  actual  sin  in  the  world.  Mat.  xv.  19.  The  evil 
heart  in  the  scripture,  is  the  corrupt  affections  of  it, 
with  the  imaginations  of  the  minds,  whereby  they  are 
excited  and  acted.  Gen.  vi.  5.  These  are  they  which 
at  this  time  fill  the  whole  world  with  wickedness, 
darkness,  confusion,  and  terror.  And  we  may  learn 
what  is  their  force  and  efficacy  from  these  effects. 
So  the  nature  of  the  plague  is  most  evident,  when  we 
see  thousands  dying  of  it  every  week. 

Fourthly.  They  are  the  way  and  means  whereby 
the  soul  applies  itself  to  all  sinful  objects  and  actings. 
Hence  are  they  called  our  members,  our  earthly  mem- 
bers ;  because,  as  the  body  applies  itself  to  its  opera- 
tions  by  its  members,  so  doth  the  soul  apply  itself  to 
what  belongs  to  it,  by  its  affections.  Rom.  vi.  13. 
Gol.  iii.  5. 

Fifthly.  They  will  not  be  under  the  conduct  of  the 
ftiind,  its  light,  or  convictions.  Rebellion  against  the 
light  of  the  mind,  is  the  very  form  whereby  their  cor- 
ruption acts  itself.  Job  xxiv.  13.  Let  the  apprehen- 
sions of  the  mind,  and  its  notions  of  good  and  evil,  be 
what  they  Avill,  they  reject  them,  and  lead  the  soul  in 
pursuit  of  their  inclinations.  Hence  no  natural  man 
whatsoever  doth  in  any  measure  answer  the  light  of 
his  mind,  or  the  convictions  of  his  understanding  ;  but 
he  sees  and  approves  of  better  things,  following  those 
that  are  worse.  And  there  is  no  greater  spiritual 
judgment,  than  for  men  to  be  given  up  to  themselves, 
and  their  own  evil  affections.     Rom.  i.  26. 

Many  other  instances  might  be  given  of  the  great- 
ness of  that  depravation  which  our  affections  are, 
fallen  under  by  sin  ;  these  may  suffice  for  our  present 
purpose. 


1>4<8  OF    SPIRITUAL    MINDEDNESS. 

In  general,  this  depravation  of  our  affections  by  na- 
ture may  be  reduced  to  two  heads. 

First.  An  utter  aversation  from  God  and  all  spirit- 
ual things.  In  this  lies  the  spring  of  all  that  dislike  of 
God  and  his  ways,  that  the  hearts  of  men  are  filled 
with.  Yea,  they  do  not  only  produce  an  aversation 
from  them,  and  dislike  of  them,  but  they  fill  the  mind 
with  an  enmity  against  them.  Therefore,  '  men  say  in 
their  hearts  to  God,  depart  from  us,  for  we  desire  uot 
the  knowledge  of  thy  ways  ;  what  is  the  Almighty, 
that  we  should  serve  himl  Or  what  profit  should  we 
have,  if  we  pray  to  him  V  Job  xxi.  14,  15.  See  Rom. 
i.  28.     Chap.  viii.  7,  8. 

Secondly.  An  inordinate  cleaving  to  things  vain, 
earthly,  and  sensual;  causing  the  soul  to  engage  in 
the  pursuit  of  them,  as  the  horse  rushes  into  the 
battle. 

Whilst  our  affections  are  in  this  state  and  condition, 
we  are  far  enough  from  being  spiritually  minded  ;  nor 
is  it  possible  to  engage  them  in  an  adherence  to,  or 
delight  in,  spiritual  things. 

In  this  state,  they  may  be  two  ways  wrought  upon, 
and  yet  not  so  renewed,  as  to  be  serviceable  to  this 
end. 

First.  There  may  be  various  temporary  impressions 
made  on  them,  sometimes  they  are  so  by  the  preach- 
ing of  the  word.  Hereon  men  may  hear  it  with  joy, 
and  do  many  things  gladly.  Sometimes  it  is  so  by 
judgments,  dangers,  sickness,  apprehensions  of  the 
approach  of  death.  Psal.  xxxiv.  78  ;  xxxv.  37.  These 
things  take  men  off  for  a  season  from  their  greedy  de- 
light in  earthly  things,  and  the  pursuit  of  the  interest 
of  lust,  in  making  provision  for  the  flesh.  G  n  many 
other  occasions,  by  great  variety  of  causes,  tht  re  may 


OF    SPIRITUAL    MINDEDNESS.  249 

be  temporary  impressions  made  on  the  affections,  that 
shall  seem,  for  a  season,  to  have  turned  the  stream  of 
them.  And  thereon  we  have  many,  who  every  day 
will  be  wholly,  as  it  were,  for  God,  resolved  to  forsake 
sin,  and  all  the  pleasures  of  it ;  but  the  next,  return  to 
all  their  former  excesses.  For  this  is  the  effect  of 
those  impressions,  that  whereas  men  ordinarily  are 
predominantly  actuated  by  love,  desire,  and  delight, 
which  lead  them  to  act  according  to  the  true  natural 
principles  of  the  soul  ,•  now  they  are  for  a  season  actu* 
ated  by  fear  and  dread,  which  put  a  kind  of  force  on 
all  their  inclinations.  Hereon  they  have  other  thoughts 
of  good  and  evil,  of  things  eternal  and  temporal,  of 
God,  and  their  own  duty,  for  a  season.  And  hereon, 
some  of  them  may,  and  do,  persuade  themselves,  that 
there  is  a  change  in  their  hearts  and  affections,  which 
there  is  not ;  like  a  man  who  persuades  himself  that 
he  hath  lost  his  ague,  because  his  present  fit  is  over. 
The  next  trial  of  temptation  carries  them  away  again 
to  the  world  and  sin. 

There  are  sometimes  sudden  impressions  made  on 
spiritual  affections,  which  are  always  of  great  advan- 
tage to  the  soul,  renewing  its  engagements  to  God  and 
duty.  So  was  it  with  Jacob,  Gen.  xxviii.  16 — 20.  So 
is  it  often  with  believers  in  hearing  the  word,  and 
other  occasions.  On  all  of  them  they  renew  their 
cleavings  to  God  with  love  and  delight.  But  the  ef- 
fect of  these  impressions  on  unrenewed  affections,  is 
neither  spiritual  nor  durable.  Yea,  for  the  most  part, 
they  are  but  checks  given  in  the  providence  of  God  to 
the  raging  of  their  lusts.     Psal.  ix.  2. 

Secondly.  They  are  liable  to  an  habitual  change 
This  the  experience  of  all  ages  gives  testimony  to. 
There  may  be  an  habitual  change  wrought  in  the  pas- 


250  OF    SPIRITUAL    MINDEDNESS. 

sions  and  affections  of  the  mind,  as  to  the  inordinate 
and  violent  pursuit  of  their  inclinations,  without  any 
gracious  renovation  of  them.  Education,  philosophy, 
or  reason,  long  afflictions,  spiritual  light  and  gifts, 
have  wrought  this  change.  So  Saul,  upon  his  call  to 
be  King,  became  another  man.  Hereby  persons,  nat- 
urally passionate  and  furious,  have  been  made  sedate 
and  moderate  5  and  those  who  have  been  sensual,  have 
become  temperate  ;  yea,  and  haters  of  religion,  to  be 
professors  of  it.  All  these  things,  and  many  more  of  the 
like  nature,  have  proceeded  from  a  change  wrought 
upon  the  affections  only  5  whilst  the  mind,  will,  and 
conscience,  have  been  totally  unsanctified. 

By  this  change,  where  it  is  alone,  no  man  ever  be- 
came spiritually  minded.  For  whereas  there  are  two 
parts  of  the  depravation  of  our  affections  ;  that  where- 
by they  are  turned  off  from  God,  and  that  whereby 
they  inordinately  cleave  to  other  things  5  their  change 
principally,  if  not  only,  respects  the  latter.  They  are 
brought  into  some  order  with  respect  to  present 
things.  The  mind  is  not  continually  tossed  up  and 
down  by  them,  as  the  waves  of  the  sea,  that  are  trou- 
bled, and  cast  up  mire  and  dirt.  They  do  not  carry 
those  in  whom  they  are  into  vicious,  sensual  actions, 
but  allow  them  to  make  virtue  in  moderation,  sobriety, 
temperance,  fidelity,  and  usefulness  in  several  ways, 
to  be  their  design.  And  it  is  admirable  to  think  what 
degrees  of  eminency  in  all  sorts  of  moral  virtues, 
upon  this  one  principle  of  moderating  the  affections, 
even  many  among  the  heathens  attained  to.  But  as 
to  their  aversation  from  God  and  spiritual  things,  in 
the  true  spiritual  notion  of  them,  they  are  not  cured  by 
this  change.  At  least  this  change  may  be,  and  yet  this 
latter  not  be  wrouorht. 


OF   SPIEITTTAL  MINDEDNESS.  251 

Again,  this  alteration  doth  not  turn  the  course  or 
stream  of  men's  affections,  it  doth  not  change  the  na- 
ture of  them.  They  are  the  same  in  their  spring  and 
fountain  as  ever  they  were,  only  they  are  habituated 
to  another  course  than  Avhat  of  themselves  they  are  in- 
clined to.  You  may  take  a  young  whelp  of  the  most 
fierce  and  savage  creatures,  as  of  a  tiger,  or  a  wolf, 
and  by  custom  or  usage,  make  it  as  tame  and  harmless 
as  any  domestic  creature,  a  dog,  or  the  like.  But  al- 
though it  may  be  turned  to  quite  another  way  or 
course  of  acting  than  what  it  was  of  itself  inclined  to, 
yet  its  nature  is  not  changed.  And,  therefore,  fre- 
quently on  occasion,  opportunity,  or  provocation,  it 
will  fall  into  its  own  savage  inclination ;  and  having 
tasted  of  the  blood  of  creatures,  it  Avill  never  be  re- 
claimed. So  is  it  with  the  depraved  affections  of  men 
with  respect  to  their  change  ;  their  streams  are  turned, 
they  are  habituated  to  a  new  course  j  their  nature  is 
not  altered,  at  least  not  from  rational  to  spiritual,  from 
earthly  to  heavenly.  Yet  this  is  that  which  was 
most  beautiful  and  desirable  in  nature,  the  glory  of  it, 
and  the  utmost  of  its  attainments.  He  who  has  by 
any  means  proceeded  to  such  a  moderation  of  his  af- 
fections, as  to  render  him  kind,  benign,  patient,  useful, 
preferring  public  good  before  private ;  ordinate  and 
temperate  in  all  things,  will  rise  up  in  judgment  against 
those  who,  professing  themselves  to  be  under  the  con- 
duct of  the  light  of  grace,  do  yet,  by  being  morose, 
angry,  selfish,  worldly,  manifest  that  their  affections 
are  not  subdued  by  the  power  of  that  grace.  Where- 
fore, that  we  may  be  spiritually  minded,  there  is  yet 
another  work  upon  our  affections  required,  which  is 
their  internal  renovation,  whereby  not  only  the  course 
of  their  actings  is  changed,  but  their  nature  is  alter- 


252  OF   SPIRITUAL    MINDEDNESS. 

ed,  and  spiritually  renewed.  I  intend  that  which  i 
expressed  in  that  great  evangelical  promise,  Isa.  xvii 
6 — 9.  '  The  wolf  shall  dwell  with  the  lamb,  the  leo 
pard  shall  lie  down  with  the  kid,  and  the  calf,  and  the 
young  lion,  and  the  fatlings  together,  and  a  little 
child  shall  lead  them  ;  and  the  cow  and  the  bear  shall 
feed,  their  young  ones  shall  lie  down  together,  and  the 
lion  shall  eat  straw  like  the  ox ;  and  the  sucking  child 
shall  play  on  the  hole  of  the  asp,  and  the  weaned  child 
shall  put  his  hand  on  the  cockatrice's  den.  They  shall 
not  hurt  nor  destroy  in  all  my  holy  mountain.'  A 
change  and  alteration  is  promised  in  the  natures,  prin- 
ciples, and  first  inclinations  of  the  worst  and  most 
savage  sinners  who  pass  vmder  the  power  of  gospel 
grace. 

This  is  that  which  is  required  of  us  in  a  way  of 
duty.  Eph.  iv.  13.  'And  be  ye  renewed  in  the  spirit 
of  your  minds.'  There  is  a  renovation  of  the  mind 
itself,  by  the  communication  of  spiritual  saving  light 
and  understanding  thereto,  whereof  I  have  treated 
elsewhere  at  large.  See  Rom.  xii.  2.  Eph.  i.  17,  18. 
But  the  spirit  of  the  mind,  that  whereby  it  is  enliven- 
ed, led,  and  disposed  to  its  actings,  that  is  to  be  re- 
newed also.  The  spirit  of  the  mind  is  in  this  place 
opposed  to  the  old  man,  which  is  corrupt,  according 
to  deceitful  lust,  or  depraved  affections,  (v.  22.)  These, 
therefore,  are  that  spirit  of  the  mind  which  incline, 
bend,  and  lead  it  to  act  suitably  to  its  inclinations, 
which  is  to  be  renewed.  And  when  our  affections  are 
inclined  by  the  saving  grace  of  the  Holy  Spirit,  then 
are  they  renewed,  and  not  else  ;  no  other  change  will 
give  them  a  spiritual  renovation.  Hereby,  those  things 
which  are  only  natural  affections  in  themselves,  in 
them  that  believe,  become  fruits  of  the  spirit.     Gal.  v. 


OF    SPIRITUAL    BIINDEDNESS.  253 

22.  The  fruit  of  the  Spirit  is  love,  joy,  peace,  &c. 
They  continue  the  same  as  they  were  in  their  essence, 
substance,  and  natural  powers,  but  are  changed  in 
their  properties,  qualities,  inclinations,  whenever  a 
new  nature  is  given  to  them.  So  the  waters  at  Marah 
were  the  same  waters  still,  before  and  after  their  cure  ; 
but  of  themselves,  and  in  their  own  nature,  they  were 
bitter,  so  as  that  the  people  could  not  drink  them  ',  in 
the  casting  of  a  tree  into  them,  they  were  made  sweet 
and  useful.  Exod.  xv.  25,  26.  So  was  it  with  the  wa- 
ters of  Jericho,  which  were  cured  by  casting  salt  into 
them.  2  Kings  x.  20,  21.  Our  affections  continue 
the  same  as  they  were,  in  their  nature  and  essence, 
but  they  are  so  cured  by  grace,  as  that  their  proper- 
ties, qualities,  and  inclinations,  are  all  cleansed  or  re- 
newed. The  tree  or  salt  that  is  cast  into  these  wa- 
ters, whereby  the  cure  is  wrought,  is  the  love  of  God 
above  all,  proceeding  from  faith  in  him  by  Christ 
Jesus. 


CHAPTER  XIII. 

The  work  of  the  renovation  of  our  affections.  How 
differenced  from  any  other  impression  on^  or  change, 
wrought  in  them  ;  and  how  it  is  evidenced  so  to  be. 
The  first  instance  in  the  universality  accompanying  of 
affections  spiritually  renewed.  The  order  of  the  ex- 
ercise of  our  affections  with  respect  to  their  objects. 

That  which  is  our  concernment  herein,  is  to  inquire 
of  what  nature  that  work  is  which  hath  been  on  our 
own  affections,  or  in  them,  and  how  it  differs  from 
those  which,  whatever  they  do  or  effect,  yet  will  not 
render  us  nor  themselves  spiritual. 

And  we  ought  to  use  the  best  of  our  diligence  here- 
22 


254  OF    SPIRITUAL    MIxXDEDIS'ESS. 

in;  because  the  great  means  whereby  multitudes  de* 
lude  and  deceive  their  own  souls,  persuading  them- 
selves that  there  has  been  an  effectual  work  of  the 
grace  of  the  gospel  in  them,  is  the  change  that  they 
find  in  their  affections,  which  may  be,  on  many  occa- 
sions, without  any  spiritual  renovation. 

First.  As  to  the  temporary  and  occasional  impres- 
sions in  the  affections  before  mentioned,  whether  from 
the  word,  or  any  other  divine  warning,  by  afflictions  or 
mercies,  they  are  common  to  all  sorts  of  persons. 
Some  there  are,  whose  consciences  are  seared  with  a 
hot  iron,  (1  Tim.  iv.  2,)  who  thereon  being  past  feel- 
ing, (senseless  of  all  calls,  warnings,  and  rebukes,)  do 
give  themselves  over  to  lasciviousness,  to  work  all 
uncleanness  with  greediness.  Eph.  iv.  19.  Such  per- 
sons having  hardened  themselves  in  a  long  course  of 
sin,  and  being  given  up  to  a  reprobate  mind  or  vile  af- 
fections in  a  w^ay  of  judgment^  have,  it  may  be,  no 
such  impressions  on  their  affections  on  any  occasion, 
as  to  move  them  with  a  sense  of  things  spiritual  and 
eternal.  They  may  be  terrified  with  danger,  sudden 
judgments,  and  other  revelations  of  the  wrath  of  Goa 
from  heaven  against  the  ungodliness  of  men  ;  but  they 
are  not  drawn  to  take  shelter  in  thoughts  of  spiritual 
things.  Nothing  but  hell  will  awaken  them  to  a  due 
consideration  of  themselves  and  things  eternal. 

It  is  otherwise  with  the  generality  of  men,  who  are 
not  profligate  and  impudent  in  sinning  :  for,  although 
they  are  in  a  natural  condition,  and  a  course  of  sin,  in 
the  neglect  of  knoAvn  duties,  yet  by  one  means  or 
other,  most  frequently  by  the  preaching  of  the  word, 
their  affections  are  stirred  towards  heavenly  things. 

Sometimes  they  are  afraid,  sometimes  they  have 
hopes  and   desires  about  them.     These  put   them  on 


OF    SPIRITUAL   MINDEDNESS.  255 

resolutions  and  some  temporary  endeavors  to  change 
their  lives,  to  abstain  from  sin,  and  to  perform  holy- 
duties.  But,  as  the  prophet  complains,  '  their  good- 
ness is  as  the  morning  cloud,  and  as  the  early  dew,  so 
passeth  it  away.'  Yet  by  means  hereof  do  many 
poor  ignorant  souls  deceive  themselves,  and  cry, 
Peace,  Peace,  when  there  is  no  peace.  And  they  will 
sometimes  so  express  how  they  are  affected  with  com- 
plaints of  themselves  as  to  their  long  neglect  of  spirit- 
ual things,  that  others  may  entertain  good  hopes  con- 
cerning them ;  but  all  comes  to  nothing  in  the  trial. 

There  is  no  dificulty  to  spiritual  light  to  distinguish 
between  these  occasional  impressions  on  the  affec- 
tions, and  that  spiritual  renovation  of  them  which  we 
inquire  after.  This  alone  is  sufHcient  to  do  it,  that 
they  are  all  of  them  temporary  and  evanescent.  They 
abide  for  a  while  only,  as  our  Savior  speaks,  and  eve- 
ry occasion  defeats  all  their  efficacy.  They  may  be 
frequently  renewed,  but  they  never  abide.  Some  of 
them  immediately  pass  away,  and  are  utterly  lost  be- 
tween the  place  where  they  hear  the  word  and  their 
own  habitations,  and  in  vain  shall  they  inquire  after 
them  again  ;  they  are  gone  forever.  Some  have  a  lar- 
ger continuance,  endure  longer  in  the  mind,  and  pro- 
duce some  outward  effects ;  none  of  ihem  will  hold 
any  trial,  or  shock  of  temptation. 

Yet  I  have  somewhat  to  say  to  those  who  have 
such  impressions  on  their  affections,  and  warning  by 
them. 

(1.)  Despise  them  not,  for  God  is  in  them.  Al- 
though he  may  not  be  in  them  in  a  way  of  saving 
grace,  yet  he  is  in  them  in  that  which  may  be  prepara- 
atory  thereto.  They  are  not  common  human  acci- 
dents, but  especial  divine  warnings. 


256  OF    SPIRITUAL    MINDEDNESS. 

(2.)  Labor  to  retain  them,  or  a  sense  of  them,  upon 
your  hearts  and  consciences.  You  have  got  nothing 
by  losing  so  many  of  them  already  ;  and  if  you  pro- 
ceed in  their  neglect,  after  a  while  you  will  hear  of 
them  no  more. 

(3.)  Put  no  more  in  them  than  belongs  to  them. 
Do  not  presently  conclude  that  your  state  is  good,  be? 
cause  you  have  been  affected  at  the  hearing  of  the 
word,  or  under  a  sickness,  or  in  a  danger.  Hereon 
many  think  that  now  all  is  well  with  them,  Avherewith 
they  please  themselves,  until  they  are  wholly  immers- 
ed in  their  former  security. 

Secondly.  We  may  consider  the  difference  that  is 
between  the  habitual  change  of  the  affections  before 
described,  and  that  renovation  by  grace  which  renders 
them  spiritual ;  and  this  is  of  great  concernment  to  us 
all,  to  inquire  into  it  with  diligence.  Multitudes  are 
herein  deceived,  and  that  to  their  ruin ;  for  they  rer 
solve  their  present  peace  in,  and  build  their  hopes  of 
eternal  life  on,  such  a  change  in  themselves  as  will 
not  abide  the  trial.  This  difference,  therefore,  is  to 
be  examined  by  scripture  light,  and  the  experience  of 
them  that  do  believe.     And, 

1.  There  is  a  double  universality  with  respect  to 
the  spiritual  renovation  of  our  actions. 

(1.)  That  which  is  subjective,  with  respect  to  the 
affections  themselves :  and, 

(2.)  That  which  is  objective,  with  respect  to  spiritual 

things. 

First.  Sanctification  extends  itself  to  the  whole  spi- 
rit, soul,  and  body.  1  Thes.  v.  23.  When  we  say 
that  we  are  sanctified  in  part  only,  we  do  not  say  that 
any  part,  power,  or  faculty  of  the  soul  is  unsanctified, 
but  only  that  the  work  is  not  absolutely  perfect  in  any 


OF    SPIRITUAL    MINDEDNESS.  25lf 

of  them.  All  sin  may  retain  power  in  some  one  affec- 
tion, as  anger,  fear,  or  love,  as  to  actual  irruptions  and 
effects,  more  than  in  all  the  rest ;  as  one  affection  riiay 
be  more  eminently  sanctified  in  some  than  in  others* 
For  it  may  have  advantages  to  this  end  from  men's 
natural  tempers,  and  various  outward  circumstances. 
Hence  some  find  little  difficulty  in  the  mortification 
of  all  other  lusts  or  corruptions,  in  comparison  of  what 
they  meet  with  in  some  one  inordinate  affection  or 
corruption.  This,  it  may  be,  David  had  regard  to,  Psal. 
xviii.  23.  I  have  known  persons  shining  exemplarily 
in  all  other  graces,  who  have  been  scarce  free  from 
giving  great  scandal  by  the  excess  of  their  passions, 
and  easy  provocations  thereunto.  And  yet  they  have 
known  that  the  setting  themselves  to  the  sincere  vi- 
gorous mortification  of  that  disorder,  is  the  most  emi- 
nent pledge  of  their  sincerity  in  other  things.  For  the 
trial  of  our  self-denial  lies  in  the  things  that  our  natu- 
ral inclinations  lie  strongest  towards.  Howbeit,  as 
was  said,  there  is  no  affection  where  there  is  this  work 
of  renovation,  but  it  is  sanctified  and  renewed ;  none 
of  them  is  left  absolutely  to  the  service  of  sin  and  Sa- 
tan. And,  therefore,  whereas  by  reason  of  the  advan- 
tages mentioned,  sin  doth  greatly  contend  to  use  some 
of  them  to  its  interest  and  service  in  a  peculiar  man- 
ner, yet  are  they  enabled  to,  and  made  meet  for,  gra- 
cious actings,  and  do  in  their  proper  seasons  put  forth 
themselves  accordingly.  There  is  no  affection  of  the 
mind  from  whence  the  soul  and  conscience  hath  receiv- 
ed the  greatest  damage,  that  was,  as  it  were,  the  field 
wherein  the  contest  is  managed  between  sin  and  grace, 
but  hath  its  spiritual  use  and  exercise,  when  the  mind 
is  renewed. 

There  are  some  so  inordinately  subject  to  anger  and 


258  OF   SriRITU^L  mindedness. 

passion  therein,  if  they  were  absokitely  under  the  pow- 
er and  dominion  of  it :  yet  do  they  also  know  how  to 
be  angry,  and  sin  not  in  being  angry  at  sin  in  them- 
selves and  others.  Yea,  what  indignation  ;  yea,  what 
revenge,  2  Cor.  vii.  7.  Yea,  God  is  pleased  some- 
times to  leave  somewhat  more  than  ordinary  of  the 
power  of  corruption  in  one  affection,  that  it  may  be  an 
occasion  of  the  continual  exercise  of  grace  in  the  other 
affections.  Yet  are  they  all  sanctified  in  their  degree  ; 
that  which  is  relieved,  as  well  as  that  Avhich  doth  re- 
lieve :  and,  therefore,  as  the  remainder  of  sin  in  them 
that  believe,  is  called  the  old  man,  Avhich  is  to  be 
crucified  in  all  the  members  of  it,  because  of  its  ad- 
herence to  the  whole  person  in  all  its  powers  and  fa- 
culties, so  the  grace  implanted  in  our  natures  is  called 
the  new  man,  there  being  nothing  in  us  that  is  not  sea- 
soned and  affected  Avith  it.  As  nothing  in  our  natures 
escaped  the  the  taint  of  sin,  so  nothing  in  our  natures 
is  excepted  from  the  renovation  that  is  by  grace.  He 
in  whom  any  one  affection  is  utterly  unrenewed,  hath 
no  one  graciously  renev/ed  in  him.  Let  men  take 
heed  how  they  indulge  any  depraved  affection,  for  it 
will  be  an  unavoidable  impeachment  of  their  sincerity. 
Think  not  to  say,  with  Naaman,  God  be  merciful  to 
me  in  this  thing,  in  all  others  I  will  be  for  him. 

He  requires  the  whole  heart,  and  will  have  it,  or 
none.  The  chief  work  of  a  Christian  is  to  make  all 
his  affections,  in  all  their  operations,  subservient  to 
the  life  of  God.  Eom.  vi.  17.  And  he  who  is  wise 
will  keep  a  continual  watch  over  those  wherein  he 
finds  the  greatest  reluctancy  thereunto.  And  every 
affection  is  originally  sanctified,  according  to  the  use 
it  is  to  be  of,  in  the  life  of  holiness  and  obedience. 

To   be  entirely  for   God,  to   follow  him   witolly,  to 


OF    SPIRITUAL    MINDEDNESS.  259 

-cleave  to  him  with  purpose  of  heart,  to  have  the  heart 
circumcised  to  love  him,  is  to  have  all  our  affections 
renewed  and  sanctihed,  without  which  we  can  do  none 
of  them.  When  it  is  otherwise,  there  is  a  double 
heart,  an  heart,  and  a  heart  which  he  abhors  5  Their 
heart  is  divided,  now  shall  they  be  found  faulty.  Ro- 
sea X.  2. 

So  it  is  in  the  other  change  mentioned.  Whatever 
is  or  may  be  wrought  upon  our  affections  when  they 
are  not  spiritually  renewed^  that  very  change,  as  to 
the  degree  of  it,  is  not  universal  j  it  doth  not  affect  the 
whole  mind  in  all  its  powers  and  affections :  until  a 
vital  prevailing  principle  and  habit  of  grace  is  im- 
planted in  the  soul,  sin  will  not  only  radically  adhere 
to  all  the  faculties,  pov\^ers,  and  affections  ;  but  it  will, 
under  any  change  that  may  befall  them,  refer  the  rule 
and  dominion  in  some  of  them  to  itself.  So  was  it 
with  the  young  man  that  came  to  our  Lord  Jesus 
Christ,  to  know  what  he  should  do  to  obtain  eternal 
life.     Mark  x.  17—22. 

Thus  there  are  many  who  in  other  things  are  reduc- 
ed to  moderation,  sobriety  and  temperance,  yet  there 
remaineth  in  them  the  love  of  money,  in  a  predomi- 
nant degree,  Avhich  to  them  is  the  root  of  all  evil,  as 
the  apostle  speaks  ;  some  seem  to  be  religious,  but 
they  bridle  not  their  tongues  ;  through  anger,  envy, 
hatred,  and  the  like,  their  religion  is  vain. 

The  most  of  men,  in  their  several  ways  of  profes- 
sion, pretend  not  only  to  religion,  but  to  zeal  in  it  j 
yet  set  no  bounds  to  their  affections  to  earthly  enjoy- 
ments. Some  of  old,  who  had  most  eminently  in  all 
other  things  subdued  their  passions  and  affections, 
were  the  greatest  enemies  to,  and  persecutors  of,  the 
gospel. 


260  OF    SPIRITUAL    MINDEDNESS. 

Some  who  seem  to  have  had  a  mighty  change 
■vVrought  in  them  by  a  superstitious  devotion,  do  yet 
walk  in  the  spirit  of  Cain  towards  all  the  disciples  of 
Christ,  as  it  is  with  the  principal  devotionalists  in  the 
church  of  Rome  ;  and  elsewhere  we  may  see  some  go 
soberly  about  the  persecution  and  destruction  of  other 
Christians.  Some  will  cherish  one  secret  lust  or  oth- 
er, which  they  cannot  but  know  to  be  pernicious  to 
their  souls. 

Some  love  the  praise  of  men,  which  will  never  per- 
mit them  to  be  truly  spiritually  minded  ;  so  our  Sa- 
viour testifieth  of  some,  that  they  could  not  believe, 
because  they  loved  the  praise  of  men.  This  was  the 
known  vice  of  all  the  ancient  philosophers  5  they  had 
many  of  them,  on  the  principles  of  reason,  and  by  se- 
vere exercise,  subdaed  their  affections  to  great  mod- 
eration about  temporary  things  ;  but  in  the  mean  time, 
were  all  of  them  slaves  to  vain  glory,  and  the  praise 
of  men,  until  by  the  public  observation  of  it,  and  some 
contradictions  in  their  lives  to  their  pretences  to  vir- 
tue, they  lost  that,  also,  among  wise  and  considerate 
men.  And  generally,  if  men,  not  spiritually  renewed, 
were  able  to  search  themselves,  they  would  find  that 
some  of  their  affections  are  so  far  from  having  any 
change  wrought  in  them,  as,  that  they  are  a  quiet 
habitation  for  sin,  where  it  exerciseth  its  I'ule  and  do- 
minion. 

Secondly.  There  is  a  universality  that  is  object- 
ive in  spiritual  things,  with  respect  to  the  renovation 
of  our  affections  ;  that  is,  affections  spiritually  renew- 
ed fix  themselves  upon,  and  cleave  to,  all  spiritual 
things  in  their  proper  places,  and  to  their  proper  endsi 
For  the  ground  and  reason  of  our  adherence  to  any  one 
of  them,  are  the  same  with  respect  to  them  all  5  that 


OF    SPIRITUAL    MINDEDNESS.  261 

is,  their  relation  to  God  in  Christ.  Wherefore,  when 
our  affections  are  renev/ecl,  we  make  no  choice  in 
spiritual  things,  cleaving  to  some,  and  refusing  oth- 
ers, making  use  of  Naaman's  restraint ;  but  our  ad- 
herence is  the  same  to  them  all,  in  their  proper  places 
and  degrees.  And  if,  by  reason  of  darkness  and  ig? 
norance,  we  know  not  any  of  them  to  be  from  God,  as 
for  instance,  the  observation  of  the  Lord's  day,  it  is 
of  unspeakable  disadvantage  to  us.  An  equal  respect 
is  required  in  us  to  all  God's  commands  :  yet  there  are 
various  distinctions  in  spiritual  things  :  and  thereon  a 
man  may  and  ought  to  value  one  above  another,  as  to 
the  degrees  of  his  love  and  esteem,  although  he  is  to 
be  sincere,  with  respect  to  them  all. 

First.  God  himself,  that  is,  as  revealed  in  and  by 
Christ,  is  in  the  first  and  chiefest  place,  the  proper  and 
adequate  object  of  our  affections,  as  they  are  renewed. 
He  is  so  for  himself,  or  his  own  sake  alone.  This  is 
the  spring,  the  centre,  and  chief  object,  of  our  love.. 
He  That  loves  not  God  for  himself,  that  is,  for  what  he 
is  in  himself,  and,  what  from  himself  alone  he  is,  and 
will  be  to  us  in  Christ,  which  considerations  are  insep- 
arable, hath  no  true  affection  for  any  spiritual  thing 
whatever.  And  not  a  few  here  deceive  themselves,  or 
are  deceived,  which  should  make  us  the  more  strict 
and  diligent  in  the  examination  of  ourselves.  They 
suppose  that  they  love  heaven  and  heavenly  things, 
and  the  duties  of  divine  worship,  which  persuasion 
may  befall  them  on  many  grounds  and  occasions, 
which  will  not  endure  the  trial.  But  as  to  God  him- 
self, they  can  give  no  evidence  that  they  have  any  love 
to  him,  either  on  the  account  of  the  glorious  excel- 
lencies of  his  nature,  with  their  natural  relation  to 
him,  and  dependence  on   him,  nor    on  the  account  of 


262  OF    SPmiTTJAL   MINBEDNESS. 

the  manifestation  of  himself  in  Christ,  and  the  exer- 
cise of  his  grace  therein.  But  whatever  be  pretend- 
ed, there  is  no  love  to  God,  whereof  these  things  are 
not  the  formal  reason,  that  proceed  not  from  these 
springs.  And  because  that  all  men  pretend  that  they 
love  God,  and  defy  them  that  think  them  so  vile  as 
not  so  to  do,  though  they  live  in  open  enmity  against 
him,  and  hatred  of  him;  it  becomes  us  strictly  to  ex- 
amine ourselves  on  what  grounds  we  pretend  so  to  do. 
It  is  because,  indeed,  we  see  an  excellency,  a  beauty, 
a  desirableness,  in  the  glorious  properties  of  his  na- 
ture, such  as  our  souls  are  refreshed  and  satisfied  with 
the  thoughts  of  by  faith,  and  in  whose  enjoyment  our 
blessedness  will  consist,  so  that  we  always  rejoice  at 
the  remembrance  of  his  holiness  :  It  is  our  great  joy 
and  satisfaction  that  God  is  what  he  is;  is  it  from  the 
glorious  manifestation  that  he  hath  made  of  himself 
and  all  his  holy  excellencies  in  Christ,  with  the  com- 
munication of  himself  to  us  in  him  and  by  him  1  ^f  it 
be  so  indeed,  then  is  our  Lord  generous,  and  gracious, 
from  the  renovation  of  our  affections.  But  if  we  say 
we  love  God,  yet  truly  know  not  why,  or  upon  princi- 
ples of  education,  because  it  is  esteemed  the  height  of 
wickedness  to  do^  otherwise. we  shall  be  at  a  loss  when 
we  are  called  to  our  trial.  This  is  the  first  object  of 
our  affections. 

Secondly.  In  other  spiritual  things,  renewed  affec- 
tions cleave  to  them,  according  as  God  is  in  them. 
God  alone  is  loved  for  himself,  all  other  things  for  him. 
in  the  measure  and  degree  of  his  presence  in  them. 
This  alone  gives  them  pre-eminence  in  renewed  affec- 
tions ;  for  instance,  God  is  in  Christ,  in  the  human 
nature  of  the  man  Christ  Jesus,  in  a  way  and  manner 
singular,  in  concern  alike  incomprehensible,  so    as   he 


OF    SPIKITUAL    MINDEDNESS.  263 

is  in  the  same  kind  in  nothing  else.  Therefore  is  the 
Lord  Christ,  even  as  to  his  human  nature,  the  object 
of  our  love  and  affections,  in  such  a  way  and  degree 
as  no  other  thing,  spiritual  or  eternal^  but  God  him^ 
self,  is  or  ought  to  be ;  all  other  spiritual  things  be- 
come so  from  the  presence  of  God  in  them  ;  and  from 
the  degree  of  that  presence  have  they  their  nature  and 
use.  Accordingly  they  are,  or  ought  to  be,  the  object 
of  our  affections,  as  to  the  degree  of  their  exercise. 
Evidence  of  the  presence  of  God  in  things  and  per- 
sons, is  the  only  attractive  of  renewed  affections. 

Thirdly.  In  those  things  which  seem  to  stand  in 
an  equality  as  to  what  is  of  God  in  them,  yet  on  some 
especial  occasions  and  reasons,  our  love  may  go  forth 
eminently  to  one  more  than  another.  Some  particu- 
lar truth,  with  the  grace  communicated  by  it,  may  have 
been  the  means  of  our  conversion  to  God,  of  our  edi- 
fication in  an  especial  manner,  of  our  consolation  in 
distress ;  it  cannot  be,  but  that  the  mind  will  have  a 
peculiar  respect  to,  and  valuation  of,  such  truths,  and 
the  grace  administered  by  them.  And  so  it  is  as  to 
duties.  We  may  have  found  such  a  lively  intercourse 
and  communion  with  God  in  some  of  them,  as  may 
give  us  a  peculiar  delight  in  them. 

But  notwithstanding  these  differences,  affections, 
spiritually  renewed,  do  cleave  to  all  spiritual  things, 
as  such.  For  the  true  formal  reason  of  their  so  do- 
ing, is  the  same  in  them  all,  namely,  God  in  th.em ; 
only  they  have  several  ways  of  acting  themselves  to- 
wards them,  whereof  I  shall  give  one  instance. 

Our  Saviour  distributes  spiritual  things  into  those 
that  are  heavenly,  and  those  that  are  earthly,  that  is, 
comparatively  so.     John  iii.  12.     '  If  I  have  told  you 


264  OF    SPIRITUAL    MINDEDNESS. 

earthly  things,  and  you  believe  not,  how    shall  ye  be- 
lieve if  I  tell  you  heavenly  things  %  ' 

The  heavenly  things  are  the  deep  and  mysterious 
counsels  of  the  will  of  God.  These  renewed  affections 
cleave  to,  with  holy  admiration,  and  satisfactory  sub- 
mission, captivating  the  understanding  to  what  it  can- 
not  comprehend.  So  the  apostle  declares  it,  Rom.  xi. 
33 — 36.  '  O  the  depth  of  the  riches  both  of  the  wis- 
dom and  knowledge  of  God !  How  unsearchable  are 
his  judgments,  and  his  ways  past  finding  out !  for  who 
hath  known  the  mind  of  the  Lord,  or  who  hath  been 
his  counselor  1  Or  who  hath  first  given  to  him,  and  it 
shall  be  recompensed  to  him  again  1  For  of  him,  and 
through  him,  and  to  him,  are  all  things,  to  whom  be 
glory  for  ever.  Amen.'  What  the  mind  cannot  com- 
prehend, the  heart  doth  admire  and  adore,  delighting 
in  God,  and  giving  glory  to  him  in  all. 

The  earthly  things  intended  by  our  Saviour  in  that 
place,  are  the  work  of  God  upon  the  souls  of  men  in 
their  regeneration,  wrought  here  in  the  earth.  To- 
wards these  the  affections  act  themselves  with  delight, 
and  with  great  thanksgiving.  The  experience  of  the 
grace  of  God  in  and  upon  believers  is  sweet  to  their 
souls.  But  one  way  or  other  they  cleave  to  them  all, 
they  have  not  a  prevailing  aversation  to  any  of  them; 
They  have  a  regard  to  all  God's  precepts,  a  delight  in 
all  his  counsels,  a  love  to  himself  and  all  his  ways. 

Whatever  other  change  is  wrought  on  the  affections, 
if  they  be  not  spiritually  renewed,  it  is  not  so  with 
them.  For  as  they  do  not  cleave  to  any  spiritual 
things,  in  their  own  true,  proper  nature,  in  a  due  man- 
ner, because  of  the  evidences  of  the  presence  of  God 
in  them  ;  so  there  are  always  some  of  them,  whereto 
those  whose  affections  are  not   renewed,  maintain   an 


OF   SPIRITUAL   MINDEDN  ESS.  265 

aversation  and  an  enmity.  And  although  this  frame 
doth  not  instantly  discover  itself,  yet  it  will  do  so  upon 
any  especial  trial.  So  was  it  Avith  the  hearers  of  our 
Saviour,  John  vi.  There  was  a  great  impression  made 
on  their  affections,  by  what  he  taught  them  concerning 
the  bread  of  God,  that  came  down  from  heaven,  and 
gave  life  to  the  world.  For  they  cried  thereon.  Lord, 
evermore  give  us  of  this  bread,  v.  34.  But  when  the 
mystery  of  it  was  further  explained  to  them,  they  liked 
it  not,  but  cried,  This  is  a  hard  saying,  who  can  bear 
itl  V.  60;  and  thereon  fell  off  both  from  him  and  his 
doctrine,  although  they  had  followed  him  so  long  as 
to  be  esteemed  his  disciples,  v.  66. 

I  say,  therefore,  whensoever  men's  affections  are  not 
renewed,  whatever  other  change  may  have  been, 
wrought  upon  them,  as  they  have  no  true  delight  in 
any  spiritual  things,  or  truths,  for  themselves,  and  in 
their  own  nature,  so, there  are  some  instances,  wherein 
they  will  maintain  their  natural  enmity  and  aversation 
to  them.  This  is  the  first  difference  between  affec- 
tions spiritually  renewed,  and  those  which,  from  any 
other  causes,  may  have  some  kind  of  change  Wrought 
in  them. 


CHAPTER    XIV 


The  second  difference  between  Aff'ections  spiritually  re- 
newed^ and  those  which  hate  been  only  changed  by 
light  and  conviction.  Grounds  and  reasons  of  men's 
delight  in  duties  of  divine  worship,  and  of  their  dili- 
gence in  their  performance,  whose  minds  are  not  spi- 
ritually minded. 

The  second  difference  lieth  herein.  That  there  may 

be  a  change  in  the  affections,  wherein  men  may  have 

23 


266  OF    SPIRITUAL   MINDEDNESS. 

delight  in  the  duties  of  religious  worship,  and  dili- 
gence in  their  ohservance  ;  but  it  is  the  spiritual  reno- 
vation of  the  affections  that  gives  delight  in  God, 
through  Christ,  in  any  duty  of  religious  worship  what- 
ever. 

Where  the  truth  of  the  gospel  is  known  and  pub- 
licly professed ;  there  is  great  variety  in  the  minds, 
ways,  and  practices  of  men,  about  the  duties  of  reli- 
gious worship.  Many  are  profane  in  their  riiinds  and 
lives,  who,  practically  at  least,  despise,  or  wholly  neg- 
lect, the  observance  of  them.  These  are  stout  heart- 
ed, and  far  from  righteousness,  Tit.  i.  16.  Some  at- 
tend to  them  formally  and  cursorily,  from  the  princi- 
ples of  their  education,  and  it  may  be,  out  of  some 
convictions  they  have  of  their  necessity.  But  many 
there  are,  who,  in  the  way  they  choose  and  are  pleas- 
ed with,  are  diligent  in  their  observance,  and  that  with 
great  delight,  who  yet  give  no  evidence  of  the  spiritu- 
al renovation  of  their  minds.  Yea.  the  way  whereby 
some  express  their  devotion  in  them,  being  supersti- 
tious and  idolatrous,  is  inconsistent  with  that  or  any 
other  saving  grace.  This  therefore  we  must  diligently 
inquire  into,  or  search  into  the  grounds  and  reasons 
of  men's  delight  in  divine  worship,  according  to  their 
convictions  of  the  way  of  it,  who  yet  continue  in  their 
minds  altogether  unrenewed.     And, 

(I.)  Men  may  be  greatly  affected  with  the  out- 
ward part  of  divine  worship,  and  the  manner  of  the 
performance  thereof,  who  have  no  delight  in  what  is 
internal,  real,  and  spiritual,  therein.  John  v.  35. 
'  He  was  a  burning  and  a  shining  light ;  and  ye  were 
willing  for  a  season  to  rejoice  in  this  light.'  So  many 
were  delighted  in  the  preaching  of  Ezekiel,  because  of 
his  eloquence  and  the  elegance  of  his   parables,  chap. 


OF    SPIRITUAL    MINDEDNESS.  '267 

xxxiii.  31,  32.  This  gave  them  both  delight  and  dili- 
gence in  hearing,  whereon  they  called  themselves  the 
people  of  God,  though  they  continued  to  live  in  sin  ; 
their  hearts  went  after  covetousness.  The  same  may 
befall  many  at  present,  with  reference  to  the  spiritual 
gifts  of  those  by  whom  the  word  is  dispensed.  I  deny 
not  but  that  men  may  be  more  delighted,  more  satis- 
fied with  the  gifts,  the  preaching  of  one  than  another, 
and  yet  be  sincere  in  their  delight  in  the  dispensation 
of  the  word  ;  for  they  may  find  more  spiritual  advan- 
tage thereby,  than  by  the  gifts  of  others,  and  things 
so  prepared  as  to  be  suited  to  their  edification  more 
than  elsewhere.  But  that  which  at  present  we  insist 
on,  hath  respect  only  to  some  outward  circumstances 
pleasing  the  minds  of  men.     2  Tim.  Of.  3,  4. 

This  was  principally  evident  under  the  Old  Testa- 
ment, whilst  they  had  carnal  ordinances  and  a  worldly 
sanctuar5^  Ofttimes  under  that  dispensation,  the  peo- 
ple were  given  up  to  all  sorts  of  idolatry  and  supersti- 
tion. And  when  they  were  not  so,  yet  were  the  body 
of  them  carnal  and  unholy,  as  is  evident  from  the 
whole  track  of  God's  dealings  with  them  by  his  pro- 
phets, and  in  his  providences.  Yet  had  they  great  de- 
light in  the  outward  solemnities  of  their  worship, 
placing  all  their  trust  of  acceptance  Avith  God  therein. 
They  who  did  truly  and  really  believe,  looked  through 
them  all  to  Christ,  whom  they  did  fore-signify ;  with- 
out which,  the  things  were  a  yoke  to  them,  and  a  bur- 
then almost  insupportable.  Acts  xv.  But  those  who 
were  carnal,  delighted  in  the  things  themselves,  and 
for  their  sakes  rejected  him  who  was  the  life  and  sub- 
stance of  them  all.  And  this  proved  the  great  means 
of  the  apostasy  of  the  Christian  church  also.  For  to 
maintain  some  appearance  of  spiritual  affections,  men 


268  OF   SPIRITUAL   MINDEDNESS. 

introduced  carnal  incitations  of  them  into  evangelical 
worship,  such  as  singing  with  music  and  pompous  ce- 
remonies.    For  they  find  such  things  needful  to  recon- 
cile the  worship  of  God  to  their  minds  and  affections , 
and  through  them  they  appear  to    have    great    delight 
therein.     Could  some  men  but  in  their  thoughts  sepa- 
rate  divine   service   from   that    outward    order,  those 
methods  of  variety,  show,  and  melody,  wherewith  they 
are   affected,  they  would   have    no    delight   in  it,  but 
look  upon  it  as  a  thing  that  must   be    endured.     How 
can  it  be  otherwise    conceived  of  among  the  Papists'? 
They  will,  with  much  earnestness^  many  evidences  of 
devotion,  sometimes  with  difficulty  and  danger,  repair 
to  their     solemn   worship ;    and   yet,  when  they   are 
present,    understand    not    one   word,    whereby   their 
minds  might   be    excited  to   the  real    actings  of  faith, 
love,  and  delight  in  God.     Only  order,  ceremony,  mu- 
sic, and   other  incentives    of   carnal  affections,   make 
great  impressions  on  them.     Affections  spiritually  re- 
newed, are    not    concerned   in   these   things.     Yea,  if 
those  in  whom  they  are,  should  be  engaged  in  the  use 
of  them,  they  would  find  them  means  of  diverting  their 
-minds  from  the  proper  work   of  divine  worship,  rather 
than  an  advantage  therein.     It  will  appear  so  to  them- 
selves, unless  they  are  content  to  lose  their    spiritual 
affections,  acting   themselves   in   faith   and   love,  em- 
bracing in  their   stead  a   carnal,  imaginary   devotion. 
Hence,  two  persons  may  at   the    same   time  attend  to 
the  same  ordinances  of  divine  worship,  with  equal  de- 
light, on  very  distinct  principles,  as  if  two  men  should 
come  into  the  same  garden,  planted  and  adorned  with 
every  variety  of  herbs  and   flowers  ',  one   ignorant    of 
the  nature  of  them,  the  other  a  skilful  herbalist.     Both 
may  be  equally  delighted,  the  one  with  the  polors  and 


OF    SPIRITUAL   MINDEDNESS.  ^69 

smell  of  the  flowers,  the  other  with  the  consideration 
of  their  various  natiires,  their  uses  in  physical  reme- 
dies, or  the  like.  So  it  may  be  in  the  hearing  of  the 
word.  For  instance,  one  may  be  delighted  with  the 
outward  administration,  another  v/ith  its  spiritual  effi- 
cacy, at  the  same  time.  Hence,  Austin  tells  us,  that 
singing  in  the  church  was  laid  aside  by  Athanasius  at 
Alexandria  j  not  the  people's  singing  of  psalms,  but  a 
kind  of  singing  in  the  reading  of  the  scripture,  and 
some  offices  of  worship,  which  began  then  to  be  in- 
troduced into  the  church.  And  the  reason  he  gave 
why  he  did  it,  was,  that  the  modulation  of  the  voice 
and  musical  tune,  might  not  divert  the  minds  of  men 
from  that  spiritual  affection  which  is  required  of  them 
in  sacred  duties.  What  there  is  of  real  order  in  the 
worship  of  God,  as  there  is  that  order  which  is  an  ef- 
fect of  divine  wisdom  ;  it  is  suited  and  useful  to  spirit- 
ual affections,  because  proceeding  from  the  same 
Spirit,  whereby  they  are  internally  renewed.  '  Behold- 
ing your  order.'  Col.  ii.  5.  Every  thing  of  God's  ap- 
pointm.ent  is  both  helpful  and  delightful  to  them. 
None  can  say  with  higher  raptures  of  admiration,  Hov/ 
amiable  are  thy  tabernacles,  O  Lord!  Psal.  Ixxxiv.  1, 
2,  than  they  whose  affections  are  renewed.  Yet  is 
not  their  delight  terminated  on  them,  as  We  shall  see 
immediately. 

Sccondlj^  '  Men  may  be  delighted  in  the  perform- 
ance of  outward  duties  of  divine  worship,  because  in 
them  they  comply  vAth,  and  give  some  kind  of  satis- 
faction to,  their  convictions.'  When  conscience  is 
awakened  to  a  sense  of  the  necessities  of  such  duties, 
namely,  of  those  wherein  divine  worship  doth  consist, 
it  will  give  the  mind  no  rest  or  peace  in  the  neglect  of 
them.  Let  them  be  attended  to  in  the  seasons  which 
23* 


^70  OF    SPIRITUAL    MINDEDNESS. 

light,  conviction,  and  custom  call  for,  it  will  be  so  far 
satisfied,  as  that  the  mind  shall  find  present  ease  and 
refreshment  in  it.  And  when  the  soul  is  wonted  to 
this  relief,  it  will  not  only  be  diligent  in  the  perform- 
ance of  such  duties  ;  it  will  not  only  not  omit  them, 
but  it  will  delight  in  them,  as  those  which  bring  them, 
in  great  advantage.  Hence  many  will  not  omit  the 
duty  of  prayer  every  morning,  who  upon  the  matter 
are  resolved  to  live  in  sir  all  the  day  long.  And  there 
are  but  few  who  sedulously  endeavor  to  live  and  walk 
in  the  frame  of  their  hearts  and  ways,  answerable  to 
their  own  prayers  j  yet  all  that  is  in  our  prayers  be- 
yond our  endeavors  to  answer  it  in  a  conformity  of 
heart  and  life,  is  but  the  exercise  of  gifts  in  ansAver  to 
conviction.  Others  find  them  an  allay  of  troubles  in 
them,  like  that  which  sick  persons  may  find  by  drink- 
ing cold  water  in  a  fever,  whose  flames  are  assuaged 
for  a  season  by  it.  They  make  them  as  an  antidote 
against  the  poison  and  sting  of  sin,  which  allayeth  its 
rage,  but  cannot  expel  its  venom. 

Or  these  duties  are  to  them,  like  the  sacrifices  for 
sin  under  the  law  :  they  gave  a  guilty  person  present 
ease ;  but  as  the  apostle  speaks,  they  made  not  men 
perfect.  They  took  not  away  utterly  a  conscience 
condemning  for  sin.  Presently,  on  the  first  omission 
of  duty,  a  sense  of  sin  again  returned  on  them,  and 
that  not  only  as  the  fact,  but  as  the  person  himself 
was  condemned  by  the  law.  Then  w^ere  the  sacrifices 
to  be  repeated  for  renewed  propitiation.  This  gave 
that  carnal  people  such  delight  and  satisfaction  in  those 
sacrifices,  that  they  trusted  to  them  for  righteousness, 
life,  and  salvation.  So  it  is  with  persons  who  are  con- 
stant in  spiritual  duties  merely  from  conviction.  The 
peYformcnce  of  those  duties  gives  them   a  present    re- 


OF    SPIRITUAL    WINDEDNESS.  271 

lief  and  ease  ;  though  it  heal  not  their  wounds,  it  as- 
suageth  their  pain,  and  dispelleth  their  present  fears. 
Hence  are  they  frequent  in  them,  and  that  ofttimes 
not  without  delight  j  because  they  find  ease  thereby. 
And  their  condition  is  somewhat  dangerous,  who,  upon 
the  sense  of  the  guilt  of  any  sin,  do  betake  themselves 
for  relief  to  their  prayers ;  which  having  discharged, 
they  are  much  at  ease  in  their  minds  an.d  conscience s^ 
although  they  have  obtained  no  real  sense  of  the  par- 
don of  sin,  nor  any  strength  against  it. 

It  will  be  said,  do  not  all  men,  the  best  of  men,  per- 
form all  spiritual  duties  out  of  a  conviction  of  their 
necessity  ?  Do  they  not  know  it  would  be  their  sin  to 
omit  them,  and  so  fi.nd  satisfaction  in  their  minds  upon 
their  performance  1  I  say  they  do  ;  but  it  is  one  thing 
to  perform  a  duty  out  of  conviction  of  necessity,  as  it 
is  God's  ordinance,  Avhich  conviction  respects  only  the 
duty  itself ;  another  thing  to  perform  it,  to  give  satis- 
faction to  convictions  of  other  sins,  or  to  quiet  con- 
science under  its  trouble  about  them  ;  which  latter  v/e 
speak  to.  This  begins  and  ends  in  self ;  self-satisfac- 
tion is  the  sole  design  of  it.  By  it  men  aim  at  some 
rest  and  quietness  in  their  own  minds,  which  otherwise 
they  cannot  attain.  But  in  (he  performance  of  duties 
in  faith,  from  a  conviction  of  their  necessity  as  God'^s 
ordinance,  and  their  use  in  the  way  of  his  grace,  the 
soul  begins  and  ends  in  God.  It  seeks  no  satisfaction 
in  them,  nor  finds  it  from  them,  but  in  and  from  'God 
alone  by  them. 

Thirdly.  The  principal  reason  why  men  whose  af- 
fections are  only  changed,  not  spiritually  renewed, 
delight  in  holy  duties  of  divine  worship,  is,  because 
they  place  their  righteousness  before  God  in  them, 
whereon  they  hope   to   be  accepted  v/ith   him.     They 


272  OF    SPIRITUAL   BIINDEDNESS» 

know  not,  they  seek  not  after,  any  other  righteous- 
ness but  what  is  of  their  own  working  out.  Whatev- 
er notions  they  may  have  of  the  righteousness  of 
faith,  of  the  righteousness  of  Christ,  that  which  they 
practically  trust  to  is  their  own  ;  and  it  discovers  itself 
so  to  be,  in  their  own  consciences,  on  every  trial  that 
befalls  them.  Yea,  when  they  cry  to  the  Lord,  and 
pretend  to  faith  in  Christ,  they  quickly  make  it  evi- 
dent that  their  principal  trust  is  resolved  in  themselves. 
Now  in  all  that  they  can  plead  in  a  way  of  duties  or 
obedience,  nothing  carrieth  a  fairer  pretence  to  a 
righteousness,  than  what  they  do  in  the  worship  of 
God,  and  the  exercise  of  the  acts  of  religion  towards 
him.  This  is  that  which  he  expects  at  their  hands, 
what  is  due  to  him,  in  the  light  of  their  consciences, 
the  best  that  they  can  do  to  please  him  j  which  there- 
fore they  must  put  their  trust  in,  or  nothing.  They 
secretly  suppose,  not  only  that  there  is  a  righteous- 
ness in  these  things,  which  will  answer  for  itself,  but 
such  also  as  will  make  compensation  in  some  measure 
for  their  sins  ;  and  therefore,  whereas  they  cannot  but 
frequently  fall  into  sin,  they  relieve  themselves  from  the 
reflection  of  their  consciences  by  a  multiplication  of 
duties,  and  renewed  diligence  in  them. 

It  is  inconceivable  what  delight  and  satisfaction  men 
will  take  in  any  thinks  that  seems  to  contribute  so  much 
to  a  righteousness  of  their  own :  for  it  is  suitable  to, 
and  pleaseth  all  the  principles  of  nature,  as  corrupt, 
after  it  is  brought  under  the  power  of  a  conviction 
concerning  sin,  righteousness,  and  judgment. 

This  made  the  Jews  of  old  so  pertinaciously  adhere 
to  the  ceremonies  and  sacrifices  of  the  law,  and  to 
prefer  them  above  the  gospel,  the  kingdom  of  God, 
and  the   righteousness  thereof.     Rom.  x.  3,  4.     They 


OF    SPIRITUAL   MINDEDNESS.  273 

looked  and  sought  for  righteousness  by  them.  Those 
who  for  many  generations  were  kept  up  with  great 
difficuhy  to  any  tolerable  observance  of  them,  when 
they  had  learned  to  place  all  their  hopes  of  a  righteous- 
ness in  them,  would,  and  did  adhere  to  them,  to  their 
temporal  and  eternal  ruin.  Rom.  ix.  31 — 33.  And 
when  men  were  persuaded  that  righteousness  wae  to 
be  attained  by  works  of  munificence  and  supposed 
charity,  in  the  dedication  of  their  substance  to  the  use 
of  the  church;  they  who  otherwise  were  covetous,  and 
greedy,  and  oppressing,  would  lavish  gold  out  of  the 
bag,  and  give  up  their  whole  patrimony  with  all  their 
ill  gotten  goods  to  obtain  it,  so  poAverful  an  influence 
hath  the  desire  of  self-righteousness  upon  the  minds 
of  men.  It  is  the  best  fortification  of  the  soul  against 
Christ  and  the  gospel,  the  last  reserve  whereby  it 
maintains  the  interest  of  self  against  the  grace  of  God. 

Hence  I  say,  those  that  place  their  righteousness,  or 
that  which  is  the  principal  part  of  it,  in  the  duties  of 
religious  worship,  will  not  only  be  diligent  in  them, 
but  ofttimes  abound  in  a  multiplication  of  them.  Es- 
pecially will  they  do  so,  if  they  may  be  performed  in 
such  a  way  and  manner  as  pleaseth  their  affections 
with  a  show  of  humility  and  devotion,  requiring  no- 
thing of  the  exercise  of  faith,  or  sincere  divine  love 
therein.  So  is  it  with  many  in  all  kinds  of  religion, 
whether  the  way  of  their  worship  be  true  or  false  ; 
whether  it  be  appointed  of  God,  or  rejected  by  him. 
And  the  declaration  hereof  is  the  subject  of  the  dis- 
course of  the  prophet,  Isaiah  i.  11 — 19.  Also,  Mich, 
vi.  7,  8. 

Fourthly.  The  reputation  of  devotion  in  religious 
duties,  may  insensibly  affect  the  unrenewed  minds  of 
men  with  great  diligence  and  delight  in  their  perform-. 


274  OF   SPIRITUAL   MINDEDNESS. 

ance.  However  men  are  divided  in  their  apprehension 
and  practice  about  religion  ;  however  di/Terent  from 
and  contrary  to  each  other,  their  ways  of  divine  wor- 
ship are  ;  yet  it  is  amongst  all  sorts  of  men,  yea,  in  the 
secret  thoughts  of  them  who  outwardly  contemn  these 
things,  a  matter  of  reputation  to  be  devout,  to  be  dili- 
gent, to  be  strict  in  and  about  those  duties  of  religion, 
which,  according  to  their  own  light  and  persuasion, 
they  judge  incumbent  on  them.  This  greatly  affects  the 
minds  of  men,  whilst  pride  is  secretly  predominant  in 
them,  and  they  love  the  praise  of  men  more  than  the 
praise  of  God. 

Especially  will  this  consideration  prevail  on  them, 
when  they  suppose  that  the  credit  and  honor  of  the 
way  which  they  profess,  in  competition  with  others, 
depends  much  on  their  reputation  as  to  their  strictness 
in  duties  of  devotion.  For  then  will  they  not  only  be 
diligent  in  themselves,  but  zealous  in  drawing  others 
to  the  same  observances.  These  two  principles,  their 
own  reputation,  and  that  of  their  sect,  constituted  the 
life  and  soul  of  Pharisaism  of  old.  According  as  the 
minds  of  men  are  influenced  with  these  apprehensions, 
so  will  a  love  to,  and  a  delight  in,  those  duties  where- 
by their  reputation  is  attained,  thrive  and  grow  in 
them. 

I  am  far  from  apprehending  that  any  men  are,  (at 
least  I  speak  not  of  them  who  are,)  such  vile  hypo- 
crites, as  to  do  all  that  they  do  in  religion  to  be  seen 
and  praised  of  men,  being  influenced  in  all  public  du- 
ties thereby,  which  some  among  the  Pharisees  were 
given  up  to.  But  I  speak  of  them,  who,  being  under 
the  convictions  and  motives  before  mentioned,- do  also 
yet  give  admittance  to  this  corrupt  end  of  desire  of 
reputation,  or  the  praise  of  men.     For  every  such  end 


OF   SPIRITUAL  MINDEDNESS.  275 

being-  admitted  and  prevalent  in  the  mind,  will  univer- 
sally influence  the  affections  to  a  delight  in  those  du- 
ties, whereby  that  end  may  be  attained,  until  the  person 
with  whom  it  is  so  be  habituated  to  them  with  great 
satisfaction. 

Fifthly.     I  should,  in  the  last  place,  insist   on  super- 
stition.    As  this  is  an  undue  fear  of  the  divine  nature, 
will,  and  operations,  built  on  false  notions  and  appre- 
hensions of  them,  it  may  befall  the  minds  of  men  in  all 
religions,  true  and  false.     It  is  an  internal  vice  of  the 
mind.     As  it  respects  the  outward  way  and   means  of 
religious  service,  and  consists  in   the  devout  perform- 
ance of  such  duties  as  God  indeed  accepts  not,  but  for- 
bids ;  so  it  belongs  only  to  religion  as  it    is    false  and 
corrupt.     How   in   both   respects    it  will  engage  the 
minds  of  men  into  the  performance  of  religious  duties, 
and  for  the  most  part  with   the  most   scrupulous  dili-^ 
gence,  and  sometimes  with  prodigious  attempts  to  ex- 
ceed  the  measures  of  human  nature  in  what   they  de- 
sign, is  too  long  a  work  here  to  be  declared.     It   may 
suffice  to  have  mentioned    it    among    the   causes    and 
reasons  why  men,  whose  affections  are   not  spiritually 
renewed,  may  yet  greatly  delight  in  the  diligent  per- 
formance of  the  outward  duties  of  religion.     Our  de- 
sign in  these  things  is  the  discovery  of  the  true  nature 
of  this  grace  and  duty   of  being    spiritually   minded. 
Hereto  we  have  declared  that    it  is  necessary  that  our 
affections     be  spiritually   and  supernaturally  renewed. 
And  because  there  may  be  a  great  change  wrought  on 
the  affections  of  men,  with  respect  to  spiritual  things, 
where  there  is  nothing  of  this  supernatural  renovation  ; 
our  present   inquiry  is,  what  are  the  differences  that 
are  between  the    actings  of  the  affections  of  the    one 
sort  and  of  the  other  j  whether  spiritually  renewed,  or 


276  OF    SPIRITtTAL   MINDEDNESS. 

occasionally  changed,  and  wherein  the  great  exercise 
of  them  consists  in  the  duties  of  religious  worship. 
I  have  declared  what  are  the  grounds  and  reasons, 
whence  men  of  unrenewed  minds  delight  ofttimes  in 
the  duties  of  divine  worship,  and  are  diligent  in  the 
performance  of  them. 

From  these,  and  the  like  considerations,  it  may  be 
made  manifest  that  the  greatest  part  of  the  devotion 
that  is  in  the  world,  doth  not  spring  from  the  spiritual 
renovation  of  the  minds  of  men,  without  which  it  is 
not  accepted  with  God.  That  which  remains  to  give 
in  instance,  further  evidence  to  the  discovery  we  are 
in  the  pursuit  of,  is,  what  are  the  grounds  and  reasons 
whereon  those,  whose  minds  and  affections  are  spiritu- 
ally renewed,  do  delight  in  the  institutions  of  divine 
worship ;  and  attend  to  their  observance  with  great 
heed  and  diligence  1  And  because  this  is  an  inquiry 
of  great  importance,  and  is  of  great  use  to  be  stated  in 
other  cases,  as  well  as  that  before  us ;  I  shall  treat  of 
it  by  itself  in  the  ensuing  chapter,  that  the  reader  may 
the  more  distinctly  comprehend  it,  both  in  the  nature 
of  the  doctrine  concerning  it,  and  in  the  place  it  holds 
in  our  present  discourse. 


CHAPTER    XV 


Delight  of  believers  in  the  holy  institutions  of  divine 
worship.  The  grounds  and  reasons  thereof.  The  em- 
dence  of  being  spiritually  minded  thereby^  Sfc. 

That  all  true  believers,  whose  minds  are  spiritually 
renewed,  have  a  singular  delight  in  all  the  institutions 
and  ordinances  of  divine  worship,  is  fully  evident,  both 
in  the  examples  of  the  saints  in  the  scripture,  and 
their  o\vn   experience,  which  they  will  never  forego. 


OF    SPIRITUAL    MINDEDNESS.  277 

For  this  hath  been  the  greatest  cause  of  their  suffer- 
ing persecution,  and  martyrdom  itself,  in  all  ages.  If 
the  primitive  Christians  under  the  power  of  the  pagan 
emperors,  or  the  witnesses  for  Christ  under  the  anti- 
christian  apostasy,  would,  or  could  have  omitted  the 
observance  of  them  (according  to  the  advice  and  prac- 
tice of  the  gnostics,)  they  might  have  escaped  the  rage 
of  their  adversaries.  But  they  loved  not  their  lives, 
in  comparison  to  that  delight  which  they  had  in  the 
observance  of  the  commands  of  Christ,  as  to  the  du- 
ties of  evangelical  worship.  David  gives  us  frequently 
an  instance  hereof  in  himself.  Psal.  xlii.  1 — 4.  '  As 
the  hart  panteth  after  the  v/ater  brooks,  so  panteth  my 
soul  after  thee,  0  God.  My  soul  thirsteth  for  God, 
jfor  the  living  God  :  When  shall  I  come  and  appear  be- 
fore God  ]  My  tears  have  been  my  meat  day  and 
night,  while  they  continually  say  unto  me,  Where  is 
thy  God  %  When  I  remember  these  things,  I  pour  out 
my  soul  in  me :  for  I  had  gone  w4th  the  multitude  ; 
I  went  with  them  to  the  house  of  God  ;  with  the  voice 
of  joy  and  praise,  with  a  multitude  that  kept  holy-day.' 
Psal.  Ixiii.  1 — 5.  '0  God,  thou  art  my  God,  early  will 
I  seek  thee,  my  soul  thirsteth  for  thee,  my  flesh  long- 
eth  for  thee  in  a  dry  and  thirsty  land,  where  no  water 
is.  To  see  thy  power  and  thy  glory,  so  as  I  have 
seen  thee  in  thy  sanctuary.  Because  thy  loving  kind- 
ness is  better  than  life :  my  lips  shall  praise  thee. 
Thus  will  I  bless  thee  while  I  live.  I  Avill  lift  up  my 
hands  in  thy  name.  My  soul  shall  be  satisfied  as 
with  marrow  and  fatness,  and  my  mouth  shall  praise 
thee  with  joyful  lips.'  Psal.  Ixxxiv.  1 — 4.  'How ami- 
able are  thy  tabernacles,  O  Lord  of  Hosts !  My  soul 
longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord: 
my  heart  crieth  out  for  the  living  God.  The  sparrow 
•24 


^78  OF    SPIRITUAL    MINDEDNESS. 

hath  found  pai  house,  and  the  swallow  a  nest  for  her- 
self, where  she  may  lay  her  young,  even  thy  altars, 
O  Lord  of  hosts,  my  King  and  my  God.  Blessed  are 
they  that  dAvell  in  thy  house  :  they  will  be  still  prais- 
ing thee.     Selah.' 

But  a  greater  than  David  is  here.  Our  Lord  Jesus 
Christ  himself  did  upon  all  occasions  declare  his  de- 
light in,  and  zeal  for,  all  the  ordinances  of  divine  wor- 
ship, which  were  then  in  force  by  virtue  of  divine  in- 
stitution and  command.  For  although  he  severely  re- 
proved and  rejected  v/hatever  men  had  added  thereto, 
under  the  pretence  of  a  supererogating  strictness,  or 
outward  order,  laying  it  all  under  that  dreadful  sen- 
tence. Every  plant  which  my  heavenly  Father  hath 
not  planted  shall  be  plucked  up,  and  cast  into  the  fire ; 
yet  as  to  what  was  of  divine  appointment,  his  delight 
therein  was  singular,  and  exemplary  to  all  his  disci- 
ples. With  respect  hereto  was  it  said  of  him,  that  the 
zeal  of  God's  house  had  eaten  him  up,  by  reason  of 
the  affliction  which  he  had  in  his  spirit,  to  see  the  wor- 
ship of  it  neglected,  polluted,  and  despised.  This 
caused  him  to  cleanse  the  temple,  the  seat  of  divine 
v/orship,  from  the  pollutors  and  pollutions  of  it,  not 
long  before  his  sufferings,  in  the  face  and  to  the  high 
provocation  of  all  his  adversaries.  So  with  earnest 
desire  he  longed  for  the  celebration  of  his  last  passo- 
ver.  Luke  xxii.  15.  'With  desire  have  I  desired  to 
eat  this  passover  with  you  before  I  suffer.'  And  it  is 
a  sufficient  evidence  of  the  frame  of  spirit  and  prac- 
tice of  his  disciples  afterwards.  In  reference  to  the 
duties  of  evangelical  worship  by  his  appointment ;  that 
the  apostle  gives  it  as  an  assured  token  of  an  unsound 
condition,  and  that  which  tendeth  to  final  cursed  apos- 


OF    SPIRITUAL   MINDEDNESS.  279 

tasy,  when  any  '  fall  into  a  neglect  of  them.'     Heb.  x. 
25—27. 

These  things  are  manifest  and  unquestionable.  But 
our  present  inquiry  is  only,  what  it  is  which  believers 
do  so  delight  in,  in  the  ordinances  and  institutions  of 
divine  gospel  w^orship,  and  what  it  is  that  engageth 
their  hearts  and  minds  to  a  diligent  observance  of 
them ;  as  also  how  and  wherein  they  exercise  their 
love  and  delight  1  And  1  say,  in  general,  that  their 
delight  in  all  ordinances  of  divine  worship,  as  is  evi- 
dent in  the  testimonies  before  produced,  is  in  Christ 
himself,  or  God  in  Christ.  This  alone  is  that  which 
they  seek  after,  cleave  to,  and  are  satisfied  with.  They 
make  use  of  the  streams  but  only  as  means  of  commu- 
nication from  the  spring.  When  men  are  really  renew- 
ed in  the  spirit  of  their  minds,  it  is  so.  Their  reo-ard 
to  ordinances  and  duties  of  divine  worship,  is,  as  they 
are  appointed  of  God,  a  blessed  means  of  communion 
and  intercourse  between  himself  in  Christ,  and  their 
souls.  By  them  doth  Christ  communicate  of  his  love 
and  grace  to  us  ;  in  and  by  them  do  we  act  faith  and 
love  on  him.  It  is  the  treasure  hid  in  the  field,  w^hich, 
when  a  man  hath  found,  he  purchaseth  the  whole 
field  5  but  it  is  that  he  may  enjoy  the  treasure  which  is 
hid  therein.  Mat.  xiii.  14.  This  field  is  the  gospel, 
and  all  the  ordinances  of  it.  This  men  do  purchase 
sometimes  at  a  dear  rate,  even  with  the  loss  of  all  they 
enjoy.  But  yet  if  they  obtain  nothing  but  the  field, 
they  wall  have  little  cause  to  rejoice  in  their  bargain. 
It  is  Christ  the  treasure  alone,  that  pearl  of  price,  that 
wall  certainly  enrich  the  soul.  The  field  is  to  be  used 
only,  as  to  find  and  dig  up  the  treasure  that  is  in  it. 
It  is,  I  say,  Christ  alone,  that  in  the  preaching  of  the 
gospel,  renewed  aifections  cleave  to   as  the  treasure, 


280  OF    SPIRITUAL    MINDEPNESS. 

and  to  all  other  things  according  as  their  relation  is  to 
him,  or  they  have  a  participation  of  him.  Wherefore, 
in  all  duties  of  religion,  in  all  ordinances  of  worsliip, 
their  inquiry  is  after  him  whom  their  souls  love.  Cant, 
i.  7. 

But  yet  we  must  treat  more  particularly  and  dis- 
tinctly of  these  things.  Those  whose  affections  are 
spiritually  renewed,  do  love,  adhere  to,  and  delight 
in,  ordinances  of  divine  service  and  duties  of  worship  j 
on  the  grounds  and  reasons  ensuing. 

First.  In  general  they  do  so,  as  they  find  faith  and 
love,  and  delight  in  God  through  Christ,  excited  and 
acted  in  and  by  them.  This  is  their  first  and  immedi^ 
ate  end  in  their  institution.  It  is  a  pernicious  mistake 
to  suppose  that  any  external  duties  of  worship,  as 
hearing  the  word,  prayer,  or  the  sacraments,  are  ap- 
pointed for  themselves,  or  accepted  for  themselves. 

Such  thoughts  the  Jews  of  old  had  concerning  their 
sacrifices  ;  namely,  that  they  were  appointed  for  their 
own  sakes,  and  Avere  acceptable  service  to  God,  mere- 
ly on  their  own  account.  Wherefore  God,  to  deliver 
them  from  their  pernicious  mistake,  affirms  ofttimes, 
that  he  never  appointed  them  at  all :  that  is,  for  any 
such  end.  Jer.  vii.  22,  23.  Isa.  i.  12,  13,  &c.  And 
now  under  the  gospel,  sundry  things  destructive  to  the 
souls  of  men  have  proceeded  from  such  a  supposition. 
Some  hereon  have  always  satisfied  and  contented 
themselves  Avith  the  external  observance  of  them, 
without  desiring  Or  endeavoring  any  holy  communion 
with  God  in  them,  or  by  them.  This  constitutes  the 
state  "and  condition  mentioned,  Rev.  iii.  1.  And  by 
following  this  track,  the  generality  of  Christians  wan- 
der out  of  the  way  ;  they  cannot  leave  them,  nor  know 
how  to  use  them  to  their   advantage,  until  they  come 


OF    SPIRITUAL    MINDEDNESS.  281 

wholly  to  that  woful  state.  Isa.  xxix.  13.  And  some, 
to  establish  this  deceit,  have  taught  that  there  is  much 
more  in  the  outward  work  of  these  duties,  than  ever 
God  pat  into  them,  and  that  they  are  sanctified  merely 
by  virtue  of  the  work  wrought. 

But  all  the  duties  of  the  second  commandment,  as 
are  all  instituted  ordinances  of  worship,  are  but  means 
to  express  and  exercise  those  of  the  first,  as  faith,  love, 
fear,  trust,  and  delight  in  G  od.  The  end  of  them  all 
is,  that  through  them,  and  by  them,  we  may  act  those 
graces  on  God  in  Christ.  Where  this  is  not  attended 
to,  when  the  souls  of  men  do  not  apply  themselves  to 
this  exercise  of  grace  in  them,  let  them  be  never  so 
solemn  as  to  their  outward  performance,  be  attended 
to  with  diligence,  be  performed  with  earnestness  and 
delight,  they  arc  neither  acceptable  to  God,  nor  bene- 
ficial to  themselves.  Isa.  i.  11.  This  therefore  is  the 
first  general  spring  of  the  love  of  believers,  of  them 
whose  affections  are  spiritually  renewed,  mider  the 
ordinances  of  divine  worship,  and  their  delight  in 
them.  They  have  experience,  that  in  and  by  them, 
their  faith  and  love  are  excited  to  a  gracious  ex- 
ercise of  themselves  on  God  in  Christ.  And  wdien 
they  find  it  otherwise  with  them,  they  can  have  no 
rest  in  their  souls.  For  this  end  are  they  ordained, 
sanctified,  and  blessed  of  God,  and  therefore,  are  ef- 
fectual means  of  it,  Vv^ien  their  efficacy  is  not  defeated 
by  unbelief. 

And  those  who  have  no  experience  hereof  in  their 
attendance  to  them,  do,  as  hath  been  said,  fall  into 
pernicious  extremes.  Some  continue  their  observance 
with  little  regard  to  God,  in  cursed  formality.  So  they 
make  them  a  means  of  tbeir  ruin  by  countenancing  of 
them  in  their  security. 

24* 


282  OF   SPIRITUAL   MINDEDNESS. 

Others  utterly  reject  them,  at  least  the  most  solemn 
of  them,  and  therein  the  wisdom,  and  grace,  and  au- 
thority of  God,  by  whom  they  are  appointed.  Be- 
cause,  through  the  power  of  their  o\\ti  unbelief,  they 
find  nothing  in  them. 

This  being  the  immediate  end  of  all  divine  institu- 
tions, this  being  the  only  way  whereby  we  may  give 
glory  to  God  in  their  observance,  which  is  their  ulti- 
mate end  in  this  world;  and  this  being  the  design  in 
general  of  believers  in  that  obedience,  they  yield  to 
the  Lord  Christ  in  their  diligent  observation  of  them  ; 
we  may  consider  how,  in  what  way,  and  by  what 
means,  those  whose  affections  are  spiritually  renewed, 
do  and  ought  to  apply  their  minds  and  souls  to  their 
observance.  And- we  may  consider  herein,  first,  What 
they  design,  and  then  what  they  endeavor  to  be  found 
in  the  exercise  and  practice  of,  in  their  use  and  enjoy- 
ment. 

Fiffst.  They  come  to  them  with  this  desire,  design, 
and  expectation,  namely,  to  be  enabled,  directed,  and 
excited  by  them  to  the  exercise  of  divine  faith  and 
love.  When  it  is  not  so  with  any,  where  there  is  not 
this  design,  they  do  in  various  degrees  take  the  name 
of  God  in  vain  in  their  observance.  These  are  approX' 
imationes  Dei,  the  ways  of  drawing  nigh  to  God,  as 
they  are  every  where  called  in  scripture.  To  suppose 
that  a  drawing  nigh  to  God  may  consist  merely  in  the 
outward  performance  of  duty,  whatever  be  its  solemni- 
ty, is  to  reject  all  due  reverence  of  him.  Forasmuch, 
saith  the  Lord,  as  this  people  draw  near  to  me  with 
their  mouths,  and  with  their  lips  do  honor  me,  but 
have  removed  their  hearts  far  from  me,  therefore  I 
will  proceed  against  them.  Isaiah  xxix.  13.  The 
mouth  and  lips  are  put   by  a   synecdoche,  for    all  the 


OF   SPIRITUAL   MINDEDNESS.  283 

means  of  outward  worship  and  honor.  These  men 
may  use,  and  diligently  attend  to,  whilst  their  hearts 
are  far  from  God,  that  is,  when  they  do  not  draw  nigh 
to  him  by  faith  and  love.  But  all  this  worship  is  re- 
jected of  God  with  the  highest  tokens  of  his  displeas- 
ure and  indignation  against  it. 

First.  Our  souls  then  have  no  way  of  approach  to 
God  in  duties  of  worship,  but  by  faith  ;  no  way  of  ad- 
herence or  cleaving  to  him,  but  by  love ;  no  way  of 
abiding  in  him,  but  by  fear,  reverence,  and  delights 
Whenever  these  are  not  in  exercise,  outward  duties  of 
worship  are  so  far  from  being  a  means  of  such  an  ap- 
proach to  him,  as  that  they  set  us  at  a  greater  distance 
from  him  than  we  were  before,  at  least  are  utterly  use- 
less and  fruitless  to  us.  So  indeed  they  are  to  the 
most  who  come  to  them,  they  know  not  why,  and  be- 
have themselves  under  them,  they  care  not  how :  nor 
is  there  any  evil  in  the  hearts  and  ways  of  men,  where- 
of God  complaineth  more  in  his  word,  as  that  which 
is  accompanied  Vv'ith  the  highest  contempt  of  him. 
And  because  these  ordinances  of  divine  worship  are 
means  which  the  wisdom  and  grace  of  God  have  ap- 
pointed to  this  end,  namely,  the  exercise  and  increase 
of  divine  faith  and  love,  and  therefore  do  sanctify  and 
bless  them  thereto.  I  do  not  believe  that  they  have 
any  delight  in  the  exercise  of  these  graces,  nor  design 
grov/th  in  them,  by  whom  these  great  means  of  them 
are  despised  or  neglected. 

And  although  I  have  seen  those  vallies  of  public 
worship  forsaken,  either  on  pretences  of  higher  attain* 
ments  in  faith,  light,  and  love,  than  to  stand  in  need  of 
them  any  more,  or  on  a  foolish  opinion,  that  they 
cease  upon  the  dispensation  of  the  Spirit,  which  is  giv- 
en  to  us  to  make  them  useful  and  effectual,  or  on  some 


284  OF    SPIRITUAL    MINDEDNESS.  ^ 

provocations  that  have  been  given  to  some  men,  or 
which  they  have  taken  to  themselves,  which  they  have 
thought  they  could  revenge  by  a  neglect  of  public  ad- 
ministrations, or  through  slavish  peace  and  negligence 
in  times  of  difficulty,  as  is  the  manner  of  some,  who 
forsake  the  assemblies  of  the  saints.  Heb.  vi.  25.  Yet, 
1  never  saw,  but  it  issued  in  a  great  decay,  if  not  in  an 
utter  loss  of  all  exercise  of  faith  and  love,  and  some- 
times in  open  profaneness.  For  such  persons  con- 
temn the  ways  and  means,  which  God  in  his  infinite 
wisdom  and  goodness  hath  appointed  for  their  exercise 
and  increase  ;  and  this  shall  not  prosper.  We  may 
therefore  do  well  to  consider,  that  the  principal  way 
whereby  we  may  sanctify  the  name  of  God,  in  all  du- 
ties of  his  worship,  and  obtain  the  benefit  of  them  to 
our  own  souls,  is  by  a  conscientious  approach  to  them 
with  a  holy  desire  and  design  to  be  found  in  the  exer- 
cise of  faith  and  love  on  God  in  Christ,  and  to  be  help- 
ed and  guided  therein  by  them. 

To  be  under  an  efficacious  influence  from  this  de- 
sign, is  the  best  preparation  for  any  duty.  So  David 
expresseth  his  delight  in  the  worship  of  God.  'How 
amiable  are  thy  tabernacles,  0  Lord  of  hosts !  My  soul 
longeth,  yea,  even  fainteth  for  the  courts  of  the  Lord : 
my  heart  and  my  flesh  cry  out  for  the  living  God.' 
Psal.  Ixxxiv.  1,  2.  He  longed  for  the  tabernacle,  and 
the  courts  of  it,  but  it  was  the  enjoyment  of  God  him- 
self, the  living  God,  that  he  desired  and  sought  after. 
This  was  that  which  made  him  so  fervent  in  his  desires 
after  those  ordinances  of  God.  So  he  expresseth  it, 
Psal.  Ixiii.  2.  '  To  see  thy  power  and  thy  glory,  so  as 
1  have  seen  thee  in  the  sanctuary.'  David  had  had 
great  communion  with  and  delight  in  God  by  faith  and 
love  in  the  solemn  duties  of  his   worship.     Ai.  d  this 


OF    SPIRITUAL    MINDEDNESS.  285 

was  that  which  inflamed  him  with  desires  after  renew- 
ed opportunities  to  the  same  end. 

Secondly.  This  design  is  not  general,  inactive,  use- 
less, and  slothful.  But  such  persons  diligently  endea- 
vor, in  the  use  of  these  ordinances,  and  attendance  to 
them,  to  be  found  in  the  exercise  of  these  graces. 
They  have  not  only  an  antecedent  design  to  be  so,  but 
a  diligent  actual  endeavor  after  it,  not  suffering  their 
minds  by  any  thing  to  be  diverted  from  the  pursuit  of 
that  design.  Eccl.  v.  1.  Whatever  is  not  quickened 
and  enlivened  hereby,  they  esteem  utterly  lost.  Nei- 
ther outward  administrations  nor  order  will  give  them 
satisfaction,  when  these  things  are  wanting  in  them- 
selves. Without  the  internal  actings  of  the  life  of 
faith,  external  administrations  of  ordinances  of  worship 
are  but  dead  things.  Nor  can  any  believer  obtain  real 
satisfaction  in  them,  or  refreshment  by  them,  without 
an  inward  experience  of  faith  and  love  in  them,  and  by 
them..  And  it  is  that  which,  if  we  are  wise,  we  shall 
continually  attend  to  the  consideration  of.  A  watch- 
ful Christian  will  be  careful  lest  he  lose  any  one  duty, 
by  taking  up  the  carcass  of  it.  And  the  danger  of  so 
doing  is  not  small.  Our  affections  are  renewed  but  in 
part.  And  as  they  are  still  liable  to  be  diverted,  and 
seduced  from  spirituality  in  duty,  even  by  things  earth- 
ly and  carnal,  through  the  corruption  that  remaineth 
in  them  ;  so  there  is  a  disposition  abiding  in  them,  to 
be  pleased  with  those  external  things  in  religious  du- 
ties, which  others,  as  we  have  showed  before,  who  are 
no  way  graciously  renewed,  satisfy  themselves  with. 
The  grace  and  oratory  of  the  speaker  in.  preaching  the 
word,  especially  in  these  days  wherein  the  foppery  of 
fine  language,  even  in  sacred  things,  is  so  much  ex- 
tolled, the  order  and   circumstances   of  other  duties, 


286  OF    SPIRITUAL    MINDEDNESS. 

with  inclination  and  love  to  a  party,  are  apt  to  insinuate 
themselves  with  great  complacency  in  our  affections, 
so  far  as  they  are  unrenewed.  And  these  things  dis- 
cover the  true  grounds  whence  it  is  that  the  ordi- 
nances of  divine  worship  are  so  useless  as  they  are,  to 
many  who  seem  to  attend  to  them  with  diligence. 
They  may  be  referred  to  these  two  heads  : 

(1.)  They  do  not  come  to  them,  as  the  means  ap- 
pointed of  God,  for  the  exercise  of  faith  and  love  to 
Christ,  so  as  to  make  it  their  design  in  their  approach- 
es to  them,  without  which,  all  that  is  spoken  of  advan- 
tage in  and  by  other  duties  is  utterly  lost. 

(2.)  They  do  not  in  and  under  them  labor  to  stir  up 
faith  and  love  to  their  due  exercise. 

(3.)  They  suffer  their  minds  to  be  diverted  from  the 
exercise  of  these  graces,  partly  by  occasional  tempta- 
tions, partly  by  attendance  to  what  is  outward  only  in 
the  ordinances  themselves. 

Spiritual  affections  find  no  place  of  rest  in  any  of 
these  things  ;  such  proposals  of  God  in  Christ,  of  his 
will,  and  their  own  duty,  as  may  draw  out  their  faith, 
love,  godly  fear,  and  delight,  into  their  due  exercise,  is 
that  which  they  inquire  after,  and  acquiesce  in. 

Two  things  alone  doth  faith  regard  in  all  duties  of 
worship,  as  to  the  outward  administration  of  it.  The 
one  absolutely,  the  other  comparatively ;  both  with  re- 
spect to  the  end  mentioned,  or  the  exercise,  growth, 
and  increase  of  grace  in  us.  The  first  is,  that  they 
be  of  divine  appointment.  Where  their  original  and 
observance  are  resolved  into  divine  authority,  there, 
and  there  alone,  will  they  have  a  divine  efficacy.  In 
all  these  things,  faith  hath  regard  to  nothing  but  divine 
precepts  and  promises.  Whatever  hath  regard  to  any 
thing  else,  is  not  faith,  but  fancy.     And  therefore  these 


OF    SPIRITUAL    MINDEDNESS.  287 

uncommanded  duties  in  religion,  which  so  abound  in 
the  papal  church,  as  that,  if  not  the  whole,  yet  all  the 
principal  parts  of  their  worship  consist  in  them,  are 
such  as  in  whose  discharge  it  is  impossible  faith  should 
be  in  a  due  exercise.  That  which  it  hath  comparative 
respect  to,  is  the  spiritual  gifts  of  them  to  whom  the 
administration  of  the  ordinances  of  the  gospel,  in  the 
public  worship  of  the  church,  is  committed.  With  re- 
spect to  them,  believers  may  have  more  delight  and 
satisfaction  in  the  ministry  of  one  than  of  another,  as 
Avas  touched  before.  But  this  is  not  because  one  is 
more  learned  than  another,  or  more  elegant  than  ano- 
ther, hath  more  ability  of  speech  than  another,  or  fer- 
vency in  utterance  than  another,  is  more  fervent  and 
earnest  in  his  delivery  ;  but  because  they  find  the  gifts 
of  one  more  suited,  and  more  effectual  to  stir  up  faith 
and  love  to  a  holy  exercise  in  their  minds  and  hearts, 
than  what  they  find  in  some  others.  Hence  they  have 
a  peculiar  value  for,  and  delight  in,  the  ministry  of 
such  persons,  especially  when  they  can  enjoy  it  in  due 
order,  and  without  the  offence  of  others.  And  minis- 
ters that  are  wise,  will,  in  holy  administrations,  neglect 
all  other  things,  and  attend  to  this  alone,  how  they 
may  be  helpful  to  the  faith,  and  love,  and  joy  of  be- 
lievers, so  far  as  they  are  the  object  of  their  ministry. 
This  is  the  first  reason  and  ground  whereon  affections 
spiritually  renevv^ed  cleave  to  ordinances  of  divine  wor- 
ship with  delight  and  satisfaction  j  namely,  because 
they  are  the  means  appointed  and  blessed  of  God  for 
the  exercise  and  increase  of  faith  and  love,  with  an  ex- 
perience of  their  efncacy  to  that  end. 

Secondly.  The  second  is,  Because  they  are  the 
means  of  the  communication  of  a  sense  of  divine  love, 
and  supplies  of  divine  grace,  to  the  souls  of  them  thai 


288  OF    SPIRITUAL    MINDEDNESS. 

believe.  So  far  as  our  affections  are.  renewed,  this  is 
the  principal  attractive  to  cleave  to  them  with  delight 
and  complacency. 

They  are,  as  was  observed  before,  the  ways  of  our 
approaching  to  God.  Now  we  do  not  draw  nigh  to 
God,  as  himself  speaks,  as  a  dry  heath,  or  a  barren 
wilderness,  where  no  refreshment  is  to  be  obtained. 
To  make  a  pretence  of  coming  to  God,  and  not  with 
expectation  of  receiving  good  and  great  things  from 
him,  is  to  despise  God  himself,  to  overthrow  the  na- 
ture of  the  duty,  and  deprive  Our  own  souls  of  all  be- 
nefit thereby  ;  and  the  want  hereof  is  that  which  ren- 
ders the  worship  of  the  most,  useless,  and  fruitless  to 
themselves.  We  are  always  to  come  to  God,  as  to  an 
eternal  spring  of  goodness,  grace,  and  mercy,  of  all 
that  our  souls  stand  in  need  of,  of  all  that  we  can  de- 
sire in  order  to  our  everlasting  blessedness  ;  and  all 
these  things,  as  to  believers,  may  be  reduced  to  the 
two  heads  before  mentioned. 

First.  They  come  for  a  communication  of  a  sense 
of  his  love  in  Jesus  Christ.  Hence  do  all  our  peace, 
consolation,  and  joy,  all  our  encouragement  to  do  and 
suffer  according  to  the  will  of  God,  all  our  support- 
ments  under  our  sufferings,  solely  depend  ;  in  these 
things  do  our  souls  live,  and  without  them  we  are  of 
all  men  the  most  miserable. 

It  is  the  Holy  Spirit  who  is  the  immediate  efficient 
cause  of  all  these  things  in  us.  He  sheds  abroad  the 
love  of  God  in  our  hearts.  Eom.  v.  5.  He  witness- 
eth  our  adoption  to  us,  (chap.  viii.  15,  16,)  and  thereby 
an  interest  in  the  love  of  the  Father,  in  God,  as  he  is 
love.  But  the,  outward  way  and  means  whereby  he 
communicates  these  things  to  us,  and  effects  them  in 
us,  is  by  the  dispensation  of  the  gospel,  or  the  preach- 


OF    SPIRITUAL    MINDEDNESS.  289 

ing  of  it  ordinarily.  He  doth  the  same  work  also  in 
prayer,  and  ofttimes  in  other  holy  administrations. 
For  this  end,  for  a  participation  of  this  grace,  of  these 
mercies,  do  believers  come  to  God  by  them.  They 
use  them  as  means  to  draw  water  from  the  well  of  sal- 
vation, and  to  receive  in  that  spiritual  sense  of  divine 
love,  which  God  by  them  will  communicate. 

So  Christj  by  his  word,  knocks  at  the  door  of  the 
heart  j  if  it  be  opened  by  faith,  he  cometh  in,  and  sup- 
peth  with  men,  giving  them  a  gracious  refreshment, 
by  the  testimony  of  his  own  love,  and  the  love  of  the 
Father.  Rev.  iii.  23.  John  xiv.  3.  This  believers 
look  for  in,  and  this  they  do,  in  various  measures,  re- 
ceive by  the  ordinances  of  divine  worship.  And  al- 
though some,  through  their  fears  and  temptations,  are 
not  sensible  hereof,  yet  do  they  secretly  receive  those 
blessed  gracious  supplies,  whereby  their  souls  are  held 
in  life,  without  which  they  would  pine  away  and 
perish.  So  he  dealeth  with  them.  Cant.  iv.  5,  6. 
These  are  the  gardens  and  galleries  of  Christ,  wherein 
he  gives  us  of  his  love.  Cant,  vii.  12.  Those  who 
are  humble  and  sincere,  know  how  often  their  souls 
have  been  refreshed  in  them,  and  how  long  sometimes 
the  impressions  they  have  received  of  divine  grace  and 
love  have  continued  with  them,  to  their  unspeakable 
consolation.  They  remember  what  they  have  received 
in  the  opening  and  application  of  the  exceeding  great 
and  precious  promises  that  are  given  to  them,  where- 
by they  are  gradually  more  and  more  made  partakers 
of  the  divine  nature  ;  how  many  a  time  they  have  re*- 
ceived  light  in  darkness,  refreshment  under  despon- 
dencies, relief  in  their  conflicts  with  dangers  and 
temptations,  in  and  by  them.     For  this  cause  do  afTec- 

tions  that  are  spiritually  renewed  cleave  to  them.  Who 

25 


£90  OF    SPIRITUAL    MINDEDNESS. 

can  but  love  and  delight  in  that  which  he  hath  found, 
by  experience,  to  be  the  way  and  means  of  communi- 
cating to  him  the  most  invaluable  mercy,  the  most  in- 
estimable benefit,  whereof  in  this  life  he  can  be  made 
partaker  1  He  who  hath  found  a  hidden  treasure,  al- 
though he  should  at  once  take  away  the  whole  of  it, 
yet  will  he  esteem  the  place  where  he  found  it ;  but  if 
it  be  of  that  nature,  that  no  more  can  be  found  or  taken 
of  it  at  once  but  what  is  sufficient  for  the  present  oc- 
casion, yet  is  so  full  and  boundless,  as  that  whenever 
he  comes  again  to  seek  for  it,  he  shall  be  sure  to  ob- 
tain present  supply,  he  will  always  value  it,  and  con- 
stantly apply  himself  to  it.  And  such  is  the  treasure 
of  grace  and  divine  love,  that  is  in  the  ordinances  of 
divine  worship. 

If  we  are  strangers  to  these  things,  if  we  never  re- 
ceived efficacious  intimations  of  divine  love  to  our 
souls,  in  and  by  the  duties  of  divine  worship,  we  can- 
not love  them  and  delight  in  them  as  we  ought.  What 
do  men  come  to  hear  the  word  of  God  for  1  What 
do  they  pray  for  1  What  do  they  expect  to  receive 
from  him?  Do  they  come  to  God  as  the  eternal 
fountain  of  living  waters  ?  as  the  God  of  all  grace, 
peace,  and  consolation  1  Or  do  they  come  to  his  wor- 
ship without  any  design,  as  to  a  dry  and  empty  showl 
Do  they  fight  uncertainly  with  these  things,  as  men 
beating  the  air  1  Or  think  they  bring  something  to 
God,  but  receive  nothing  from  him  1.  That  the  best  of 
their  business  is  to  please  him  in  doing  what  he  com- 
mands ;  but  to  receive  any  thing  from  him,  they  ex- 
pect not,  nor  do  ever  examine  themselves  whether 
they  have  done  so  or  not  1  It  is  not  for  persons  who 
walk  in  such  ways,  ever  to  attain  a  due  delight  in  the 
ordinances  of  divine  worship. 


OF    SPIRITUAL    MINDEDNESS.  291 

Believers  have  other  designs  herein ;  and,  among 
the  rest,  this  in  the  first  place,  that  they  may  be  afresh 
made  partakers  of  refreshing,  comforting  pledges  of 
the  love  of  God  in  Christ,  and  thereby  of  their  adop- 
tion, of  the  pardon  of  their  sins,  and  acceptance  of 
their  persons.  According  as  they  meet  with  these 
things  in  the  duties  of  holy  worship,  public  or  private, 
so  will  they  love,  value,  and  adhere  to  them.  Some 
men  are  full  of  other  thoughts  and  affections,  so  as 
that  these  things  are  not  their  principal  design  or  de- 
sire, or  are  contented  with  that  measure  of  them 
which  they  suppose  themselves  to  have  attained;  or, 
at  least,  are  not  sensible  of  the  need  they  stand  in  to 
have  fresh  communications  of  them  made  to  their 
souls ;  supposing  that  they  can  do  well  enough  with- 
out a  renewed  sense  of  divine  love  every  day :  some 
are  so  ignorant  of  what  they  ought  to  design  to  look  af- 
ter, in  the  duties  of  gospel  worship,  as  that  it  is  im- 
possible they  should  have  any  real  design  in  them. 
Many  of  the  better  sort  of  professors  are  too  negli- 
gent in  this  matter :  they  do  not  long  and  pant  in  the 
inward  man  after  renewed  pledges  of  the  love  of  God  j 
they  do  not  consider  how  much  they  have  need  of 
them,  that  they  may  be  encouraged  and  strengthened 
to  all  other  duties  of  obedience  ;  they  do  not  prepare 
their  minds  for  the  reception  of  them,  nor  come  with  the 
expectation  of  their  communication  to  them ;  they  do 
not  rightly  fix  their  faith  on  this  truth,  namely,  that 
these  holy  administra;tions  and  duties  are  appointed  of 
God,  in  the  first  place,  as  the  ways  and  means  of  con- 
veying his  love,  and  a  sense  of  it,  to  our  souls.  From 
hence  spring  that  lukewarmness,  coldness  and  indiffer- 
ency  in  and  to  the  duties  of  holy  worship,  that  are 
growing  among  us :  fov  if  men  have  lost  the  principal 


292  '  OF    SPIRITUAL   MINDEDNESS. 

design  of  faith  in  them,  and  disesteem  the  chiefest 
benefit  which  is  to  be  obtained  by  them,  whence  should 
zeal  for  them,  delight  in  them,  or  diligence  in  attend- 
ance to  them,  arise  1  Let  not  any  please  themselves 
under  the  powers  of  such  decays  j  they  are  indications 
of  their  inward  frame,  and  those  infallible.  Such  per- 
sons will  grow  cold,  careless,  and  negligent,  as  to  the 
duties  of  public  worship ;  they  will  put  themselves 
neither  to  charge  nor  trouble  about  them  ;  every  occa- 
sion of  life  diverts  them,  and  finds  ready  entertainment 
in  their  minds  ;  and  when  they  do  attend  upon  them, 
it  is  with  great  indifferency  and  unconcernedness. 
Yet  would  they  have  it  thought  that  all  is  still  well 
within  as  ever  it  was,  they  have  as  good  a  respect  to 
religion  as  any.  But  these  things  openly  discover  an 
ulcerous  disease  in  the  very  souls  of  men,  as  evidently 
as  if  it  were  written  on  their  foreheads  ;  whatever 
they  pretend  to  the  contrary,  they  are  under  the  pow- 
er of  woful  decays  from  all  due  regard  to  spiritual  and 
eternal  things.  And  I  would  avoid  the  society  of  such 
persons,  as  those  who  carry  an  infectious  disease  about 
them,  unless  it  were  to  help  on  their  cure. 

Secondly.  They  come  for  supplies  of  internal, 
sanctifying,  strengthening  grace.  This  is  the  second 
great  design  of  believers  in  their  approaches  to  God  in 
his  worship.  The  want  hereof,  as  to  measures  and 
degrees,  they  find  in  themselves,  and  are  sensible  of  it. 
Yea,  therein  lies  the  great  burden  of  the  souls  of  be- 
lievers in  this  world.  Ail  that  we  do  in  the  life  of 
God  may  be  referred  to  two  heads. 

First.  The  observance  of  all  duties  of  obedience. 
And, 

Secondly.  The  conflict  with,  and  conquest  over, 
temptations.     About  these  things  are  we    continually 


aP    SPIRITUAL    MINDEDKESS.  293 

exercised.  Hence  tlie  great  thing  which  we  desire, 
labor  for,  and  pant  after,  is  spiritual  strength  and  abil- 
ity for  the  discharge  of  ourselves  in  a  due  manner  with 
respect  to  these  things.  This  is  that  which  every  true 
believer  groaneth  after  in  the  inward  man,  and  which 
he  preferrcth  infinitely  above  all  earthly  things.  So 
he  may  have  grace  sufficient  in  any  competent  meas- 
ure for  these  ends ;  let  what  will  befall  him.,  he  desir- 
eth  no  more  in  this  world.  God  in  Christ  is  the  foun- 
tain of  all  his  grace.  There  is  not  one  drachm  of  it 
to  be  obtained  but  from  him  alone.  And  as  he  doth 
communicate  it  to  us  of  his  own  sovereign  goodness 
and  pleasure  ;  so  the  ordinary  way  and  means  whereby 
he  will  do  it,  are  the  duties  of  his  worship.  Isa.  xl. 
28—31.  'Hast  thou  not  known,  hast  thou  not  heard, 
that  the  everlasting  God,  the  Lord,  che  Creator  of  the 
ends  of  the  earth,  fainteth  not,  neither  is  weary  '? 
There  is  no  searching  of  his  understanding.  He  giv- 
eth  power  to  the  faint,  and  to  them  that  have  no  might 
he  increaseth  strength.  Even  the  youth  shall  faint 
and  be  weary,  and  the  young  men  shall  utterly  fail. 
But  they  that  wait  upon  the  Lord  shall  renew  their 
strength  :  they  shall  mount  up  vv^ith  wings,  as  eagles  j 
they  shall  run,  and  not  be  weary,  they  shall  walk,  and 
not  faint.' 

All  grace  and  spiritual  strength  is  originally  seated 
in  the  nature  of  God  ;  (v.  28,)  but,  what  relief  can  that 
afford  to  us,  who  are  weak,  feeble,  fainting?  He  will 
act  suitably  to  his  nature  in  the  communication  of  this 
grace  and  power  ;  (v.  29,)  but,  hov/  shall  we  have  an 
interest  in  this  grace,  in  these  operations  1  Wait  oil 
him  in  the  ordinances  of  his  worship,  (v.  31.)  The 
word,  as  preached,  is  the  food  of   our    souls,  whereby 

God  administereth  growth  and  strength  to  them.  (John 

25* 


294  OF   SPIRITUAL   MINDEDNESS. 

xvii.  17.     1  Pet.  ii.  23.)     'Desire,  saith  he,  the  sincere 
milk   of  the  word,  that  ye    may  grow  thereby.'     But 
what  encouragement  have  we  thereto  1  if  so  be,  saith 
he,  you  have  tasted  that  the    Lord   is  gracious !     If,  in 
and  by  the  dispensation    of  this   word,  you  have    had 
experience  of  the  grace,  the  goodness,  the  kindness  of 
God  to  your  souls,  you  cannot  but  desire  and  delight  in 
it ;  and  otherwise  you  will  not  do  so.     When  men  have 
sat  some    good   while    under  the    dispensation  of  the 
word,  and  in  the  enjoyment  of  other  ordinances,  with^ 
out  tasting  in  and  by  them  that  the  Lord   is  gracious, 
they  will  grow  weary  of  it  and  them.  Wherefore  prayer 
is  the  way  of  his  appointment  for  the  application  of  our 
souls  to  him,  to  obtain  a   participation  of  all  needful 
grace,  which,  therefore,  he  has  proposed  to  us  in  the 
promises  of  the  covenant,  that  we  may  know  what  to 
ask,  and  how  to  plead  for  it.     In  the  sacraments  the 
same  promises  are  sealed  to  us,  and  the  grace    repre- 
sented in  them  effectually  exhibited.     Meditation  con- 
firms our  souls  in  the  exercise  of  faith  about  it,  and  is 
the  especial  opening  of  the  heart  to   the   reception  of 
it.     By  these  means,  I  saj?-,  doth  God  communicate  all 
supplies  of   renev/ing,   strengthening,  and  sanctifying 
grace  to  us,  that  we  may  live  to  him  in  all  holy  obedi- 
ence, and  be  able  to  get  the  victory  over  our  tempta- 
tions.    Under  this  apprehension,  believers  approach  to 
God  in  the  ordinances  of  his  worship :  they    come  to 
them  as  the   means  of  God's  communication  to  their 
souls ;  hence  they  cleave  to   them  with  delight,  so  far 
as  their  affections  are  renewed.     So  the  spouse  testifi- 
eth  of  herself — I  sat  down  under  his  shadow  with  great 
delight.     Cant.  ii.  3.     In  these  ordinances  is   the  pro- 
tecting, refreshing  presence  of  Christ.     This   sLie  rest- 
ed in  with  great  delight. 


0?    SPIRITUAL    MINDEDNESS.  295 

As  they  cotne  to  them  with  these  designs  and  ex- 
pectations, so  they  have  experience  of  the  spiritual 
benefits  and  advantages  which  they  receive  by  them, 
which  more  and  more  engageth  them  to  them  in  their 
affections  and  delight.  All  these  things,  those  who 
have  a  change  wrought  in  their  affections,  but  not  a 
spiritual  renovation,  are  strangers  to.  They  neither 
have  the  design  before  mentioned  in  coming  to  them, 
nor  the  experience  of  this  efficacy  now  proposed  in 
their  attendance  on  them.  But  these  benefits  are 
great ;  as,  for  instance,  when  men  find  the  worth  and 
effect  of  the  word  preached  on  their  souls,  in  its  en- 
lightening, refreshing,  strengthening,  transforming 
power  ;  when  they  find  tlxeir  hearts  warmed,  their 
graces  excited  and  strengthened,  the  love  of  God  im- 
proved, their  desponding  spirits  under  trials  and  tempt- 
ations relieved,  their  whole  souls  gradually  more  and 
more  conformed  to  Christ ;  when  they  find  themselves 
by  it  extricated  out  of  snares,  doubts,  fears,  tempta- 
tions, and  brought  to  satisfaction  and  rest  j  they  can- 
not but  delight  in  the  dispensation  of  it,  and  rejoice  in 
it  as  the  food  of  their  souls.  And  it  is  a  great  hin- 
derance  to  the  increase  of  spiritual  life,  and  obstruc- 
tion to  fruitfulness,  thankfulness,  and  consolation, 
when  we  are  necrligrent  in  our  meditation  about  the 
benefits  that  we  receive  by  the  word,  and  the  advan- 
tages which  w*e  have  thereby.  For  whilst  it  is  so  with 
us,  we  can  neither  value  the  grace  of  God,  in  granting 
us  this  inestimable  privilege,  nor  perform  any  duty 
with  respect  to  it,  in  a  right  manner.  This  renders  it 
an  especial  object  of  our  aftections  as  spiritually  re- 
newed. That  secret  love  to,  and  heavenly  dehght  in, 
the  statutes  and  testimonies  of  God,  which  David  ex- 
presseih,  (Psal.  cxix,)  arose  from  the   spiritual   benefit 


296  OF    SPIRITUAL    MINDEDNESS, 

and  advantage  which  he  received  by  them,  as  he  con- 
stantly declares.  And  the  sole  reason,  on  the  one 
hand,  why  men  grow  so  careless,  negligent,  and  cold, 
in  their  attendance  to  the  preaching  of  the  word,  is 
because  they  have  no  experience  of  any  spiritual  bene- 
fit or  advantage  by  it.  They  have  been  brought  to  it 
by  one  means  or  another,  mostly  by  conviction  of 
their  duty.  Their  minds  have  been  variously  affect- 
ed with  it,  to  a  joy  in  the  hearing  of  it,  and  readiness 
to  sundry  duties  of  obedience:  but  after  awhile,  when 
a  sense  of  those  temporary  impressions  is  worn  off, 
finding  no  real  spiritual  benefit  by  it,  they  lose  all  de- 
light in  it,  and  become  very  indifferent  as  to  its  enjoy- 
ment. The  frame  which  such  persons  at  length  arrive 
to  is  described,  Mai.  i.  13,  and  iii.  14.  And  none  can 
give  any  greater  evidence  of  the  decay  of  all  manner 
of  grace  in  them,  or  of  their  being  destitute  of  all  sav- 
ing grace,  than  when  they  apostatize  from  some  degree 
of  zeal  for,  and  delight  in,  the  dispensation  of  the 
word  of  God,  with  such  a  cursed  indifferency,  as  many 
are  overtaken  with.  It  cannot  be  otherwise.  For 
seeing  this  is  a  way  and  m^eans  of  the  exercise  of  all 
grace,  it  will  not  be  neglected,  but  wdiere  there  is  a 
decay  of  all  grace  ;  however  men  may  please  them- 
selves with  other  pretences.  And  when  they  are  thus 
ensnared,  every  foolish  prejudice,  every  provocation, 
every  wanton  opinion  and  imagination  Vv^U  confirm 
them  in,  and  increase  their  gradual  backsliding. 

And  as  it  is  with  believers,  as  to  the  hearing  of  the 
word  in  general,  so  it  is  as  to  the  degrees  of  advantage 
which  they  find  by  it.  When  men  hav3  enjoyed  the 
dispensation  of  the  word  in  a  peculiar  manner,  spirit- 
ual and  effectual ;  if  they  can  be  content  to  forego  it  ' 
for  that  which  is   more  cold   and   lifeless,  provided  it 


OF    SPIRITUAL    MINDEDNESS.  297 

possesseth  the  same  time  and  outward  form  with  the 
other,  it  is  no  great  evidence  that  their  souls  prosper. 
It  is  therefore  those  alone,  who,  having  a  sense  of  the 
efficacy  of  the  word  on  their  souls  and  consciences  to 
all  the  holy  ends  of  it,  v^^ho  cleave  to  it  with  spiritual 
love  and  delight.  They  continually  rememher  what 
holy  impressions  it  hath  made  on  them,  what  engage- 
ments it  hath  brought  their  souls  into,  what  encourage- 
ments to  faith  and  obedience  it  hath  furnished  them 
with,  and  long  after  a  renewed  sense  of  its  enjoyments. 
When  we  do  not  find  in  ourselves  this  foundation  of 
spiritual  delight  in  the  dispensation  of  the  gospel,  we 
can  have  no  great  evidence  that  our  affections  are  re- 
newed. 

So  also  it  is  in  the  duties  of  prayer  and  meditation. 
"When  the  soul  of  a  believer  hath  had  experience  of 
the  communion  v/hich  it  hath  had  with  God  in  them, 
or  either  of  them ;  of  the  spiritual  refreshment  which 
it  hath  had  from  them  ;  of  the  benefits  and  mercies 
which  are  obtained  by  them,  in  recovery  from  tempt- 
ations, snares,  despondencies,  in  victory  over  sin  and 
Satan,  in  spiritual  impressions,  working  it  to  a  holy 
watchful  frame,  which  hath  abode  with  it  in  other 
ways  and  occasions,  with  the  like  advantages  where- 
with fervent  and  effectual  prayer,  and  sincere  heaven- 
ly meditation  are  accompanied,  it  cannot  but  have  love 
to  them,  and  delight  in  them  ;  but  if,  indeed,  we  have 
no  experience  of  these  things,  if  we  find  not  these  ad- 
vantages in  and  by  these  duties,  they  cannot  but  be  a 
burden  to  us,  nor  do  serve  to  any  other  end  but  to 
satisfy  convictions.  He  who  had  the  benefit  of  a  se- 
rene and  wholesome  air  in  a  recovery  from  many  dis- 
eases and  distempers,  with  the  preservation  of  his 
health  so  obtained,  will  love  it   and   prize    it  j  and   so 


298  OF    SPIRITUAL    MINDEDNESS. 

will  he  these  duties,  who  hath  been  partaker  of  any  of 
these  saving  mercies  and  privileges  wherewith  they 
are  accompanied.  Some  have  been  delivered  from 
the  worst  of  temptations,  and  the  nearest  approach  of 
their  prevalency  (as  to  destroy  themselves,)  by  a  sud- 
den remembrance  oi  the  frame  of  their  souls,  and  the 
intimations  of  God's  love  in  such,  or  such  a  prayer,  at 
such  a  time.  Some  have  had  the  same  deliverance 
from  temptations  to  sin  -,  when  they  had  been  carried 
away  under  the  power  of  their  corruptions,  and  all 
circumstances  had  concurred  under  the  apprehensions 
of  it,  a  sudden  thought  of  such  a  prayer  or  meditation, 
with  the  engagement  they  made  of  themselves  therein 
to  God,  hath  cau/^ed  all  the  weapons  of  sin  to  fall  out 
of  its  hands,  and  all  the  beauties  of  its  allurements  to 
disappear. 

When  others  have  been  imder  the  power  of  such 
despondencies  and  disconsolations,  as  that  no  present 
tenders  of  relief  can  approach  to  them,  they  have  been 
suddenly  raised  and  refreshed  by  the  remembrance  of 
the  intimate  love  and  kindness  between  Christ  and 
their  souls,  that  has  evidenced  itself  in  former  duties. 
Multitudes  in  fears,  distresses,  and  temptations,  have 
found  relief  to  their  spirits,  and  encouragement  to 
their  faith,  in  the  remembrance  of  the  returns  they 
have  had  to  former  supplications  in  the  like  distresses. 
These  are  grounds  of  spiritual  delight  in  these  duties. 
Heartless,  lifeless,  wordy  prayer,  the  fruit  of  con- 
victions and  gifts,  or  of  custom  and  outward  occa- 
sions, however  multiplied,  and  whatever  devotion  they 
seem  to  be  accompanied  with,  will  never  engage  spirit- 
ual aiTections^to  them.  When  these  things  are  absent, 
when  the  soul  hath  not  experience  of  them,  prayer  is 
but  a  lifeless  form,  a  dead  carcass,  which  it  would  be 


OF    SPIRITUAL    iMINDEDNESS.  29.9 

a  torment  to  a  soul  spiritually  alive  to  be  tied  to. 
There  may  be  a  season,  indeed,  when  God  will  seem 
to  hide  himself  from  believers  in  their  prayers,  so  as 
they  shall  neither  find  that  life  in  themselves  which 
they  have  done  formerly,  nor  be  sensible  of  any  gra- 
cious communications  from  him  ;  but  this  is  done  only 
for  a  time,  and  principally  to  stir  them  up  to  that  fer- 
vency and  perseverance  in  prayer,  as  may  recover 
them  into  their  former,  or  a  better  estate  than  yet  thejr 
have  attained  to.  The  like  may  be  said  concerning  all 
other  duties  of  religion,  or  ordinances  of  divine  Avor- 
ship. 

Fourthly.  Believers,  whose  affections  are  spiritually 
renewed,  delight  greatly  in  the  duties  of  divine  wor- 
ship, because  they  are  the  great  instituted  way  where- 
by they  may  give  glory  to  God.  This  is  the  first  and 
principal  end  of  all  duties  of  religion,  as  they  respect 
divine  appointment,  namely,  to  ascribe  and  give  to 
God  the  glory  that  is  his  due  ;  for  in  them  acknov^^l- 
edgment  is  made  of  all  the  glorious  excellencies  of  the 
divine  nature,  our  dependence  on  him,  and  relation  to 
him.  And  this  is  that  which,  in  the  first  place,  believ- 
ers design  in  all  the  duties  of  divine  worship.  And 
the  pattern  set  us  by  our  blessed  Saviour,  in  the  prayer 
he  taught  his  disciples,  directs  us  thereto.  All  the 
first  requests  of  it  concern  immediately  the  glory  of 
God,  and  the  advancement  thereof.  For  therein  also 
all  the  blessedness  and  safety  of  the  church  is  includ- 
ed. Those  who  fail  in  this  design,  err  in  all  that  they 
do  ;  they  never  tend  to  the  mark  proposed  to  them. 
But  this  is  that  which  principally  animates  the  souls  of 
them  that  believe  in  all  their  duties  ,  this,  their  uni- 
versal relation  to  him,  and  love  in  that  relation,  makes 
necessary.     ¥.^herefore,  that  way  and  means  whereby 


300  OF    SPIRITUAL    MINDEDNESS. 

they  may  directly  and  solemnly  ascribe  and  give  glory 
to  God,  is  precious  and  delightful  to  them :  and  such 
are  all  the  duties  of  divine  worship.  These  are  some 
of  the  things  wherein  the  respect  of  affections  spirit- 
ually renewed,  to  ordinances  and  duties  of  divine  wor- 
ship, doth  differ  from  the  actings  of  affection  towards 
the  same  object;  which  are  not  so  sanctified  and  re- 
newed. 

There  are  yet  other  things  accompanied  with  the 
same  evidence  of  the  difference  between  affections 
spiritually  renewed,  and  those  which  have  only  a  gene- 
ral change  wrought  in  them  by  convictions,  and  some 
outward  occasions,  which  must,  in  one  or  two  instances 
more,  be  insisted  on,  with  the  consideration  of  such 
cases  as  derive  from  them.  For  my  design  herein  is 
not  only  to  declare  when  our  minds  are  spiritually  re- 
newed, but  also  what  is  the  nature  and  operation  of 
our  affections,  whereby  we  are  consituted  and  denom- 
inated spiritually  minded,  which  is  the  subject  of  our 
whole  inquiry.     Herein  then  we  shall  proceed. 


CHAPTEH    XVI. 


Assimilation  to  things  heavenly  and  spiritual  in  affec- 
tions spiritually  renewed.  This  assimilation  the  work 
of  faith.  How,  and  whereby.  Reasons  of  the  want  of 
growth  in  our  spiritual  nffections,  as  to  this  assimila- 
tion. 

When  affections  are  spiritually  renewed  in  their  ex- 
ercise, or  fixing  of  themselves  on  spiritual  things ; 
there  is  an  assimilation  wrought  in  them,  and  in  the 
whole  soul,  to  those  spiritual  and  heavenly  things  by 
faith.  But  when  there  is  a  change  in  them  only,  from 
other  causes  and  occasions,  and  not   from  renewing 


OF    SPIRITUAL    MINDEDNESS.  301 

grace,  there  is  an  assimilation  effected  of  spiritual  and 
heavenly  things  to  themselves,  to  those  affections,  by 
imagination. 

This  must  somewhat  at  large  be  spoken  to,  as  that 
which  gives  the  most  eminent  distinction  between  the 
frames  of  mind,  whose  difference  we  inquire  into. 
And  to  that  end  we  shall  cast  our  consideration  of  it 
into  the  ensuing  observations. 

First.  Affections  spiritually  renewed  are,  in  all 
their  actings,  in  the  whole  exercise,  under  the  guidance 
and  conduct  of  faith.  It  is  faith  which,  in  its  spiritual 
light,  hath  the  leading  of  the  soul  in  the  whole  life  of 
God ;  we  live  here  by  faith,  as  we  do  hereafter  by 
sight.  If  our  affections  deviate  or  decline  in  the 
least  from  the  guidance  of  faith,  they  degenerate  from 
their  spirituality,  and  give  up  themselves  to  the  service 
of  superstition.  Next  to  corrupt,  secular  interest,  in 
the  management  of  crafty,  selfish  seducers,  this  hath 
been  the  great  inlet  of  superstition  and  false  worship 
in  the  world.  Blind  affections,  groping  in  the  dark  af- 
ter spiritual  things,  having  not  the  saving  light  of  faith 
to  conduct  them,  have  seduced  the  minds  of  men  into 
all  manner  of  superstitions,  imaginations,  a,nd  prac- 
tices continuing  to  do  so  at  this  day.  And  wherever 
they  will  lead  the  way,  when  faith  goeth  not  before 
them  to  discover  both  way  and  end,  they  that  lead,  and 
the  mind  that  is  led,  must  fall  into  one  snare  and  pit  or 
another. 

Wherefore,  affections  that  are  spiritually  renewed, 
move  not,  act  not,  but  as  faith  discovers  their  object, 
and  directs  them  to  it.  It  is  faith  that  v/orks  by  love  ; 
we  can  love  nothing  sincerely  with  divine  love,  but 
what  we  believe  savingly  with  divine  faith.  Let  our 
affections  to  any  spiritual  things  be  never  so  vehe- 
26 


302  OF    SPIRITUAL    MINDEDNESS. 

ment,  if  they  spring  not  from  faith,  if  they  are  not 
guided  by  it,  they  are  neither  accepted  with  God,  nor 
will  promote  the  interest  of  spirituality  and  holiness  to 
our  OAvn  souls.  Heb.  xi.  6.  Mat.  vi.  22,  23.  And 
this  is  the  reason  whence  we  ofttimes  see  great  and 
plausible  appearances  of  spiritual  affections,  which  yet 
endure  only  for  a  season.  They  have  been  awakened, 
excited,  acted  by  one  means  or  another,  outward  or 
inward;  but  not  having  the  light  of  faith  to  guide 
them  to  their  proper  object,  they  either  wither  and  die, 
as  to  any  appearing  of  spiritual  motions,  or  else  keep 
the  mind  tossed  up  and  down  in  perpetual  disquiet- 
ment,  without  rest  or  peace.  The  foolish  man  weari- 
eth  himself,  because  he  cannot  find  the  way  to  the 
city.  So  was  it  with  them,  who,  on  account  of  their 
attendance  to  the  doctrine  of  Christ,  are  called  his  dis- 
ciples. John  vi.  Having  preached  to  them  about  the 
bread  which  came  down  from  heaven,  and  giveth  life 
to  them  that  feed,  they  were  greatly  affected  with  it, 
and  cried  out,  Lord,  evermore  give  us  of  this  bread, 
V.  34<.  But  when  he  proceeded  to  declare  the  mystery 
of  it,  they  having  not  faith  to  discern  and  apprehend 
it,  their  affections  immediately  decayed,  and  they  for- 
sook both  him  and  his  doctrine,  ver.  66. 

We  may  consider  one  especial  instance  of  this  na- 
ture. Persons  every  day  fall  under  great  and  effectual 
convictions  of  sin,  and  of  their  danger  or  certain  mis- 
ery thereby.  This  stirs  up  and  acts  all  their  affections, 
especially  their  fears,  hopes,  desires,  sorrow,  self-re- 
venge, according  as  their  condition  calls  for  them. 
Hence  sometimes  they  grow  restless  in  their  com- 
plaints, and  turn  themselves  every  way  for  relief,  like 
men  that  are  out  of  the  way  and  bewildered  in  the 
night.     But    in  this  state  and   condition,  tell   them  of 


OF    SPIRITUAL    MINDEDNE?S.  303 

the  only  proper  ways  and  means  of  their  relief,  which 
let  the  world  say  what  it  will,  is  Christ  and  his  right- 
eousness alone,  with  the  grace  of  God  in  him,  and 
they  quickly  discover  that  they  are  strange  things  to 
them,  such  as  they  do  not  understand,  nor  indeed  ap- 
prove. They  cannot  see  them,  they  cannot  discern 
them,  nor  any  beauty  in  them,  for  which  they  should 
be  desired. 

Wherefore,  after  their  affections  have  been  tossed 
up  and  down  for  a  season,  under  the  power  and  tor- 
ment of  this  conviction,  they  come  to  one  or  other  of 
these  issues  with  them.  For  either  they  utterly  decay, 
and  the  mind  loseth  all  sense  of  any  impressions  from 
them,  so  as  that  they  wonder  in  themselves,  whence 
they  were  so  foolish  as  to  be  tossed  and  troubled  with 
such  melancholy  fancies,  and  so  commonly  prove  as 
bad  a  sort  of  men  as  live  upon  the  earth  ;  or  they  take 
up  in  a  formal  legal  profession,  wherein  they  never  at- 
tain to  be  spiritually  minded.  This  is  the  best  end 
thai  our  affections  towards  spiritual  things,  not  guided 
by  the   light  of  faith,  come  to. 

Secondly.  Faith  hath  a  clear  prospect  into,  and  appre- 
hension of,  spiritual  things,  as  they  are  in  themselves, 
and  in  their  own  nature.  It  is  true,  the  light  of  it  can- 
not fully  comprehend  the  nature  of  all  those  things 
which  are  the  objects  of  its  affections:  for  they  are 
infinite  and  incomprehensible,  such  as  are  the  nature 
of  God,  and  the  person  of  Christ ;  and  some  of  them, 
as  future  glory,  are  not  yet  clearly  revealed  :  but  it 
discerns  them  all  in  a  due  manner,  so  as  that  they  may 
in  themselves,  and  not  in  any  corrupt  representation, 
or  imagination  of  them,  be  the  object  of  our  affections. 
They  are,  as  the  apostle  speaks,  spiritually  discerned, 
1  Cor.  ii.  14,  which  is  the  reason  why  the  natural  man 


304«  OF    SPIRITUAL    MINDEDNESS. 

cannot  receive  them,  namely,  because  he  hath  not 
ability  spiritually  to  discern  them.  And  this  is  the 
principal  end  of  the  renovation  of  our  minds,  the  prin- 
cipal quality  and  effect  of  faith,  namely,  the  communi- 
cation to  our  minds,  and  the  acting  in  us,  of  a  spiritual 
saving  light,  whereby  we  may  see  and  discern  spiritual 
things  as  they  are  in  their  own  nature,  kind,  and 
proper  use.  See  Eph.  i.  17 — 19.  '  That  the  God  of 
our  Lord  Jesus  Christ,  the  Father  of  Glory,  may  give 
to  you  the  spirit  of  wisdom  and  revelation  in  the 
knowledge  of  him.  The  eyes  of  your  understanding 
being  enlightened  j  that  ye  may  know  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  saints,  and  what  is  the  exceeding 
greatness  of  his  power  to  us-ward  who  believe,  accord- 
ing to  the  working  of  his  mighty  power.'  2  Cor.  iv.  6. 
'  God  shines  in  our  hearts,  to  give  the  light  of  the 
knowledge  of  his  glory  in  the  face  of  Jesus  Christ.' 
The  end  God  designs,  is  to  draw  our  hearts  and  affec- 
tions to  himself.  And  to  this  end,  he  gives  to  us  a 
glorious  internal  light,  whereby  we  may  be  enabled  to 
discern  the  true  nature  of  the  things  that  we  are  to 
cleave  to  with  love  and  delight.  Without  this  we  have 
nothing  but  false  images  of  spiritual  things  in  our 
minds ;  not  always  as  to  the  truth  or  doctrine  con- 
cerning them,  but  as  to  their  reality,  power,  and  efli- 
-cacy.  This  is  one  of  the  principal  effects  of  faith,  as 
it  is  the  principal  part  of  the  renovation  of  our  minds, 
namely,  to  discover  in  the  soul,  and  represent  to  the 
affections,  things  spiritual  and  heavenly,  in  their  nature, 
beauty,  and  genuine  excellency.  This  attracts  them, 
if  they  are  spiritually  renewed,  and  causeth  them  to 
cleave  with  delight  to  what  is  so  proposed  to  them. 
He   that   believes   in  Christ   in  a  due   manner*   who 


OF    SPIRITUAL    MINDEDNESS*  305 

thereon  discovers  the  excellency  of  his  person,  and 
the  glory  of  his  mediation,  will  both  love  him,  and  on 
his  believing,  rejoice  with  joy  unspeakable  and  full  of 
glory.  So  is  it  in  all  other  instances;  the  more  steady 
is  our  view  by  faith  of  spiritual  things,  the  more  firm 
and  constant  will  our  affections  be  in  cleaving  to  them. 
And  wherever  the  mind  is  darkened  about  them  by 
temptation  or  seduction  from  the  truth,  there  the 
affections  will  be  quickly  weakened  and  impaired. 
Wherefore, 

Thirdly.  Affections  thus  led  to,  and  fixed  on,  spirit- 
ual and  heavenly  things,  under  the  light  and  conduct 
of  faith,  are  more  and  more  renewed,  or  made  in  them- 
selves more  spiritual  and  heavenly.  They  are,  in  their 
cleaving  to  them,  and  delight  in  them,  continually 
changed  and  assimilated  to  the  things  themselves; 
becoming  more  and  more  to  be  what  they  are,  namely, 
spiritual  and  heavenly. 

This  transformation  is  wrought  by  faith,  and  is  one 
of  the  most  excellent  faculties  and  operations ;  see  2 
Cor.  iii.  18 ;  and  the  means  whereby  it  works  herein, 
are  our  affections.  In  them,  as  we  are  carnal,  we  are 
conformed  to  this  world :  and  by  them,  as  sanctified, 
are  we  transformed  in  the  renewing  of  our  minds, 
Rom.  xii.  2.  And  this  transformation  is  the  introduc- 
tion of  a  new  form  or  nature  into  our  souls,  diverse 
from  that  wherewith  we  were  before  endued.  So  is  it 
described,  Isaiah  xi.  6 — 9.  A  spiritual  nature  they 
were  changed  into.     And  it  is  two-fold. 

First.  Original  and  radical  as  to  the  substance  or 
essence  of  it,  which  is  the  effect  of  the  first  act  of 
divine  grace  upon  our  souls,  when  we  are  made  new 
creatures.     Herein  our  affections  are  passive,  they  do 

not  transform  us,  but  are  transformed. 

26* 


306  OF    SPIRITUAL   MINDEBNESS. 

Secondly.  Gradual  as  to  its  increase ;  and  therein 
faith  works  in  and  by  the  affections. 

Whenever  the  affections  cleave  intensely  to  any 
object,  they  receive  an  impression  from  it,  as  the  wax 
doth  from  the  seal  when  applied  to  it,  which  changeth 
them  into  its  own  likeness.  So  the  apostle  affirms  of 
sensual  unclean  persons  j  they  have  eyes  full  of  adul- 
tery, 2  Pet.  ii.  14.  Their  affections  are  so  wholly  pos- 
sessed and  filled  with  their  lustful  objects,  as  that  they 
have  brought  forth  their  own  likeness  upon  their  ima- 
ginations. That  blots  out  all  others,  and  leaves  them 
no  inclinations  but  what  they  stir  up  in  them.  When 
men  are  filled  with  the  love  of  this  world,  which  car- 
ries along  with  it  all  their  other  affections,  their  hopes, 
fears,  and  desires,  to  a  constant  exercise  about  the 
same  object,  they  become  earthly  minded.  Their 
minds  are  so  changed  into  the  image  of  the  things 
themselves,  by  the  effectual  working  of  the  corrupt 
principles  of  sin,  self-love,  and  lust,  as  if  they  were 
made  up  of  the  earth,  and  therefore  have  no  savor  of 
any  thing  else. 

In  like  manner,  when  by  faith  men  come  to  embrace 
heavenly  things,  through  the  effectual  working  of  a 
principle  of  spiritual  life  and  grace  in  them,  they  are 
every  day  more  and  more  made  heavenly.  The  inward 
man  is  renewed  day  by  day.  Love  is  more  sincere 
and  ardent,  delight  is  more  ravishing  and  sensible, 
desires  are  more  enlarged  and  intense,  and  by  all  a 
taste  and  relish  of  heavenly  things  is  heightened  into 
refreshing  experience.     See  Rom.  v.  2 — 5. 

This  is  the  way  whereby  one  grace  is  added  to 
another,  2  Pet.  i.  5,  6,  in  degrees.  Great  is  the  assim- 
ilation between  renewed  affections  and  their  spiritual 
objects,  that  by  this  means  may  be  attained. 


OF    SPIRITUAL    MINDEDNESS.  307 

The  mind  hereby  becomes  the  temple  of  God^ 
wherein  he  dwells  by  the  Spirit  5  Christ  also  dwelleth 
in  believers,  and  they  in  him.  God  is  love,  and  he  that 
'  dwelleth  in  love,  dwelleth  in  God,  and  God  in  him/ 
1  John  iv.  16. 

Love,  in  its  proper  exercise,  gives  a  mutual  inhabi- 
tation to  God  and  believers.  In  brief,  he  whose  affec- 
tions are  set  upon  heavenly  things  in  a  due  manner, 
will  be  heavenly  minded.  And  in  the  due  exercise  of 
them,  will  that  heavenly  mindedness  be  ind^eased. 
The  transformation  and  assimilation  that  is  -vvrought,  is 
not  in  the  object,  or  spiritual  things  themselves  ;  they 
are  not  changed,  neither  in  themselves,  nor  in  the  re- 
presentation made  of  them  to  our  minds ;  but  the 
change  is  in  our  affections,  which  are  made  like  to 
them. 

Two  cases  deriving  from  this  principle  and  consid- 
eration, may  be  here  spoken  to,  and  shall  be  so :  the 
first  in  this,  and  the  other  in  the  folloAving  chapter. 
The  one  is  concerning  the  slowness  and  impercepti- 
bility  of  the  growth  of  our  affections  in  their  assimila- 
tion to  heavenly  things,  with  the  causes  and  reasons 
of  it.  The  other  is,  the  decays  that  frequently  befall 
men  in  their  affections  to  spiritual  things,  instead  of 
growing  and  thriving  in  them,  with  the  reasons  and 
causes  thereof. 

First.  This  progress  and  growth  of  our  affections 
into  spirituality  and  heavenlinesSy  into  conformity  to 
the  things  they  are  set  upon,  is  oft-times  very  slow, 
and  sometimes  imperceptible.  Yea,  for  the  most  part, 
it  is  a  hard  thing  to  find  it  satisfactorily  in  ourselves 
or  others.  Our  affections  stand  like  shrubs  in  the  wil- 
derness, which  see  not  when  good  cometh,  and  are  not 
like  plants  in  a  garden  enclosed,  which  are  watered 


308  OF    SPIRITUAL    MINDEDNESS. 

every  day.     But  it  is  not  so  without  our  folly  and  our 
Gin. 

The  folly  that  keeps  many  in  this  condition,  consists 
herein :  the  generality  of  Christians  are  contented 
with  their  present  measures,  and  design  little  more, 
than  not  to  lose  the  ground  they  have  gained.  And  a 
pernicious  folly  it  is,  that  both  ruins  the  glory  of  reli- 
gion, and  deprives  the  souls  of  men  of  peace  and  con- 
solation. But  so  it  is,  men  have  some  grounds  of 
persua^on,  or  at  least  they  hope,  and  suppose  they 
have  such  grounds,  that  they  are  passed  from  death  to 
life,  that  they  are  in  a  state  of  grace  and  acceptance 
with  God.  This  state  they  will  endeavor  to  preserve 
by  a  diligent  performance  of  the  duties  it  requireth, 
and  the  avoidance  of  such  sins  whereby  they  might 
make  a  forfeiture  of  It.  But  as  for  earnest  watchful 
endeavors  and  diligence,  to  thrive  in  this  state,  to  grow 
in  grace,  to  be  changed  from  glory  to  glory  into  the 
image  of  Christ,  to  press  forward  towards  the  mark  of 
the  high  calling,  and  after  perfection  to  lay  hold  on 
eternal  life,  to  be  more  holy,  more  humble,  more  right- 
eous, more  spiritually  minded  ;  to  have  their  affections 
more  and  more  transformed  into  the  likeness  of  things 
above.  They  are  but  few,  that  sincerely  and  diligently 
apply  themselves  to  it,  or  to  the  means  of  these  things. 
The  measures  which  they  have  attained  to,  give  satis- 
faction to  the  church,  and  reputation  in  the  world,  that 
they  are  professors,  and  some  so  speak  peace  to  their 
own  souls.  To  be  more  holy  and  heavenly,  to  have 
their  affections  more  taken  up  with  the  things  above, 
they  suppose  somewhat  inconsistent  with  their  present 
occasions  and  affairs.  By  this  means  hath  religion 
lost  much  of  its  glory,  and  the  souls  of  men  have  been 


OF    SPIRITUAL    MINDEDNESS.  309 

deprived    of  the   principal   advantages    of   it    in   this 
world. 

Such  persons  are  like  to  men  who  live  in  a  country 
wherin  they  are  not  only  pressed  with  poverty,  and  all 
sorts  of  misery ;  but  are  also  obnoxious  to  grievous 
punishments,  and  death  itself,  if  they  are  taken  in  it. 
In  this  condition  they  are  told  and  assured  of  another 
country,  wherein,  so  soon  as  they  arrive,  they  shall  be 
freed  from  all  fear  of  danger  of  punishment,  and  if 
they  pass  further  into  it,  they  shall  meet  with  riches, 
plenty,  and  a  fair  inheritance  provided  for  them. 
Hereon  they  betake  themselves  to  their  voyage  to  ob- 
tain an  entrance  into  it,  and  possession  of  it.  But  no 
sooner  do  they  come  within  the  borders,  and  so  are 
free  from  danger,  or  fear  of  punishment  and  death, 
but  they  sit  down,  and  will  go  no  further,  to  enjoy  the 
good  things  of  the  country  whereto  they  are  come. 
And  it  falls  out  with  many  of  them,  that  through  their 
sloth,  negligence,  and  ignorance,  they  take  up  short 
of  the  true  bounds  and  limits  of  the  country  of  liberty 
and  peace  which  they  aimed  at,  whereby  danger  and 
death  surprise  them  unawares.  This  ruin  could  not 
have  befallen  them,  had  they  industriously  endeavored 
to  enter  into  the  heart  of  the  country,  and  have  pos- 
sessed the  good  things  thereof.  At  best,  being  only 
in  the  borders,  they  lead  a  poor  life  all  their  days,  ex- 
posed to  wants  and  danger. 

So  it  is  in  this  case.  Men  falling  under  the  power 
of  convictions,  and  those  restless  fears  wherewith  they 
are  accompanied,  will  stir  up  themselves,  and  inquire 
how  they  may  fly  from  the  wrath  to  come,  how  they 
may  be  delivered  from  the  state  of  sin,  and  the  eternal 
misery  which  will  ensue  thereon. 

In  the  gospel,  not  only  mercy  and  pardon  are  pro- 


310  OF    SPIRITUAL   MINDEDNESS. 

posed  to  them,  on  their  believing,  which  is  the  first 
entrance  into  the  heavenly  country ;  but  peace,  and 
joy,  and  spiritual  strength,  upon  their  admission  into 
it,  and  a  progress  made  in  it  by  faith  and  obedience. 
But  many,  v/hen  they  have  attained  so  far,  as  that  they 
have  some  hopes  of  pardon  and  freedom  from  the  curse, 
so  as  to  deliver  them  from  their  tormenting  fears,  will 
endeavor  to  preserve  those  hopes,  and  keep  that  state  j 
but  will  not  pass  on  to  a  full  enjoyment  of  the  precious 
things  of  the  gospel,  by  growth  in  grace  and  spiritual 
affections.  But  how  many  of  them  fall  under  woful 
mistakes !  For  supposing  themselves  to  be  in  a  gospel 
state,  it  proves  in  the  issue,  that  they  never  entered  in- 
to it.  They  were  not,  it  may  be,  far  from  the  king- 
dom of  heaven,  in  the  same  sense  as  it  Avas  spoken  of 
him  who  never  came  thither.  There  is  no  way  to  se- 
cure an  interest  in  the  gospel,  as  to  pardon  and  mercy, 
safety  and  deliverance,  but  by  a  growth  in  grace,  holi- 
ness, and  spirituality,  which  gives  an  entrance  in  the 
choicest  mercies  and  privileges  of  it. 

This  folly  of  men  in  taking  up  with  their  measures, 
endeavoring  only  to  maintain  that  state  and  condition 
which  they  hope  they  have  attained,  is  the  great  rea- 
son why  their  affections  do  not  daily  groAv  up  into 
spirituality,  through  an  assimilation  to  heavenly  things. 
And  a  folly  it  is,  attended  with  innumerable  aggrava- 
tions.    As  for  instance : 

First.  It  is  contrary  and  destructive  to  the  genuine 
and  principal  property  of  gospel  grace.  For  it  is  eve- 
ry where  compared  by  our  Saviour  to  things  which, 
from  small  seeds  and  beginnings,  do  groAv  up  by  a  con- 
tinual increase  to  large  measures,  as  to  a  grain  of  mus- 
tard seed,  a  little  leaven,  and  the  like. 

That  grace  in  whose  nature  it  is  not  to  thrive  and 


OF    SPIRITUAL    MINDEDNEES.  311 

grow,  may  justly  be  suspected,  and  ought  diligently  to 
be  examined  by  them  who  take  care  of  their  own 
souls,  and  would  not  be  eternally  deceived. 

Secondly.  It  is  contrary  to  the  most  excellent  or 
invariably  evangelical  promises  recorded  in  the  Old 
Testament  and  the  New  ;  and  which  are  amongst  the 
principal  supportments  of  the  faith,  hope,  and  comfort 
of  believers.  God  hath  given  them  to  us,  to  encou- 
rage us  into  an  expectation  of  such  supplies  of  grace, 
as  shall  cause  us  to  thrive  and  grow  against  all  opposi- 
tion, to  the  utmost  of  our  continuation  in  this  world. 
And  they  are  so  multiplied  as  that  there  is  no  need  to 
mention  any  of  them  in  particular  ;  God  evidencing 
thereby  how  great  is  the  grace,  and  how  precious, 
which  he  so  often  promiseth,  and  of  what  considera- 
tion it  is  of  to  ourselves.  See  Psal.  xcii.  13 — 15. 
Isa.  xl.  28 — 31.  Wherefore  the  folly  of  taking  up 
with  present  measures  of  grace,  holiness,  and  spiritu- 
ality, is  attended  with  two  unspeakable  evils. 

First.  A  signal  contempt  of  the  love,  grace,  faith- 
fulness, and  wisdom  of  God,  in  giving  us  such  prom- 
ises of  grace,  to  make  us  increase,  thrive,  and  grow. 
How  can  it  be  done  more  effectually,  than  by  sueh  a 
neglect  of  his    promised  grace  1 

Secondly.  An  evidence  that  such  persons  love  not, 
care  not,  for  grace  or  holiness  for  their  own  souls,  but 
merely  to  serve  their  turn  at  present,  as  they  suppose, 
nor  to  desire  the  least  of  grace  or  privilege  by  Christ, 
without  which  they  can  have  no  hopes  to  get  to  heav- 
en. This  sufficiently  discovers  men  to  be  wholly 
under  the  power  of  self  love,  and  to  centre  therein ; 
for  if  they  may  have  so  much  grace  and  mercy  as  may 
save  them,  they  care  for  no  more. 

Thirdly.     It   is   repugnant   to   the  honor  of  gospel 


312  OF    SPIRITUAL    MINDEDNESS. 

grace,  as  though  it  would  carry  us  so  far,  and  no  fur- 
ther, in  the  way  to  glory.  For  it  must  be  known,  that 
this  sort  of  persons  who  sit  down  in  their  present 
measures  and  attainments,  either  really  have  no  grace 
at  all,  or  that  which  is  of  the  lowest,  meanest,  and 
most  imperceptible  size  and  degree.  For  if  any  one 
hath  attained  any  considerable  growth  in  faith  and 
love,  in  the  mortification  of  sin,  in  heavenly  minded- 
ness,  it  is  utterly  impossible  but  that  ordinarily  he  will 
be  pressing  forward  towards  further  attainments,  and 
further  degrees  of  spiritual  strength  in  the  life  of  God. 
So  the  apostle  declares  it  in  his  own  example.  Phil, 
iii.  10 — H.  AVhat  thoughts  can  these  persons 
have  concerning  the  glorj'^,  power,  and  efficacy  of  gos- 
pel grace  Vvdiich  they  suppose  they  have  received  ?  If 
they  measure  them  by  the  effecis  v/hich  they  find  in 
themselves,  either  as  to  the  mortification  of  sin,  or 
strength  to,  and  delight  in,  duties  of  holiness,  or  as  to 
spiritual  consolation,  they  can  see  no  excellency  nor 
beauty  in  them :  for  they  do  not  manifest  themselves 
but  in  their  success,  as  they  transform  the  soul  daily 
into  the  image  of  Christ. 

Fourthly.  It  is  that  which  hath  lost  the  reputation 
and  glory  of  religion  in  the  world,  and  therein  the  ho- 
nor of  the  gospel  itself;  for  the  most  part  of  profes- 
sors do  take  up  with  such  lustre  upon  it,  as  gives  no 
commendation  to  the  religion  they  profess ;  for  their 
measures  allow  them  such  a  conformity  to  the  world, 
in  their  ways,  words,  and  actions,  in  their  gestures,  ap- 
parel, and  attire,  as  that  they  are  no  way  visibly  to  be 
distinguished  from  it.  Yea,  the  ground  and  reason 
why  the  most  do  rest  in  their  present  measures 
is,  because  they  will  not  be  further  differenced 
from   the  world.     This   hath   greatly  lost   the   glory, 


OF   SPIRITUAL   MINDEDNESS.  3 13 

honor,  and  reputation  of  religion  amongst  us  :  and,  on 
the  other  side,  if  all  visible  professors  would  endeavor 
continually  to  grow  and  thrive  in  spirituality  of  mind, 
and  heavenliness  of  affections,  with  fruits  suitable 
thereto,  it  would  bring  a  conviction  on  the  world,  that 
there  is  a  secret  invisible  power  accompanying  the  re- 
ligion they  profess,  transforming  them  daily  into  the 
imao-e  and  likeness  of  God. 

o 

Fifthly.     Whatever  is  pretended  to  the  contrary,  it 
is  inconsistent  with  all  solid  peace  of  conscience  ;  for 
no  such  thing  is  promised  to  any  who   live  in    such   a 
contempt  of  divine  promises  ;  nor  is    it  attainable,  but 
by  the  diligent  exercise  of  all   those  graces  which  lie 
neglected   under  this   frame.     Few  men  are    able    to 
judge  whether  they  have    real,  eternal,  abiding   peace, 
or  not,  unless  it  be  in  case  of  trials    and   temptations; 
At  other  seasons,  general  hopes  and  confidences  do  or 
may  supply   the  want  of  it   in  their  minds  j  but  when 
any  fear,  danger,  trial,  or   word  of  conviction  befalls 
them,  they  cannot  but  inquire  and  examine    how  it   is 
with  them.     And   if  they    find   their  affections   cold, 
dead,   earthly,  carnal,  withering,  not  spiritual    or    hea- 
venly, there  will  be  an   end  of  their  supposed  peace, 
and  they  will  fall  into  woful   disquietments  ;  and  they 
will  then,  find  that  the  root  of  all  this  evil   lies  in  this 
frame  and  disposition.     They  have  been    so  far    satis- 
fied with  their  present  measures  or   attainments  in  re- 
ligion, as  that  the  utmost  of  their  endeavors  have  been 
but  to  preserve  their  station,  or   not  to   forfeit    it  by 
open  sins,  to  keep  their  souls    alive  from   the    severe 
reflections  of  the  word,  and    their   reputation  fair   in 
the  church  of  God.  Spiritually  to  thrive^  to  prosper  in 
their  souls,  to   wax  fat  and  flourishing   in  the  inward 

man,  to  bring  forth   more   fruit  as  age  increaseth,  to 
27 


314  OF    SPIRITUAL    MINDEDNESS. 

press  towards  perfection,  are  things  they  have  not  de- 
signed nor  pursued. 

Hence  it  is  that  so  many  among  us  are  visibly  at  an 
unthrifty  stand  in  the  world :  that  where  they  were 
one  year,  there  they  are  another,  like  shrubs  in  the 
wilderness,  not  like  the  plants  in  the  garden  of  God, 
not  as  vines  planted  in  a  very  fruitful  hill.  Yea, 
though  many  are  sensible  themselves  that  they  are 
cold,  lifeless,  and  fruitless,  yet  will  they  not  be  con- 
vinced that  there  is  a  necessity  of  making  a  daily  pro- 
gress in  spirituality  and  heavenly  mindedness,  where- 
by the  inward  man  may  be  renewed  day  by  day,  and 
grace  augmented  with  the  increase  of  God.  This  is  a 
work,  as  they  suppose,  for  them  who  have  nothing 
else  to  do  ;  not  consistent  with  their  business,  call- 
ings, and  occasions  j  not  necessary,  as  they  hope,  to 
their  salvation,  nor,  it  may  be,  to  be  attained  by  them 
if  they  should  set  themselves  about  it.  This  appre- 
hension or  imagination,  upon  the  beginning  of  the  de- 
clension and  decay  of  Christian  religion  in  the  many, 
cast  off  all  holiness  and  devotion  to  a  sort  of  men  who 
undertook  to  retire  themselves  utterly  out  of  the  world  ; 
amongst  whom  also  the  substance  of  religion  was 
quickly  lost,  and  a  cloud,  or  meteor  of  superstition, 
embraced  in  the  room  of  it.  But  this  folly  is  ominous 
to  the  souls  of  men. 

Those  who  have  made  the  greatest  progress  in  the 
conformity  of  their  affections  to  things  spiritual  and 
heavenly,  know  most  of  its  necessity,  excellency,  and 
desirableness  ;  yea,  without  some  progress  in  it,  these 
things  will  not  be  known.  Such  will  testify,  that  the 
more  they  attain  herein,  the  more  they  see  is  yet  to 
be  attained,  and  the  more  they  desire  to  attain  what  is 
behind.     'Forgetting  those  things  which   are   behind, 


OF    SPIRITUAL    MINDEDNESS.  315 

they  reach  forth  unto  the  things  that  are  yet  before 
them  ',  like  men  rmming-  in  a  race,  whose  prize  and 
reward  is  yet  before  them.'  Phil.  iii.  13,  14.  It  is  a 
comely  thing  to  see  a  Christian  weaned  from  the 
world,  minding  heavenly  things,  green  and  flourishing 
in  spiritual  affection.  And  it  is  the  more  lovely  be- 
cause it  is  so  rare.  The  generality  of  them  take  up 
with  those  measures  which  neither  glorify  God,  nor 
bring  durable  peace  to  their  ov/n  souls. 

That  which  men  pretend  and  complain  of  herein,  is 
the  difficulty  of  the  work.  They  can,  as  they  suppose, 
preserve  their  present  station ;  but  to  press  forward, 
to  grow  in  grace,  to  thrive  in  their  affections,  this  is 
too  hard  for  them.  But  this  complaint  is  unequal  and 
unjust,  and  adds  to  the  guilt  of  their  sloth.  It  reflects 
upon  the  words  of  our  Saviour,  that  his  yoke  is  easy, 
and  his  burden  light,  that  his  commandments  are  not 
grievous.  It  expresseth  unbelief  in  the  promises  of 
God,  tendering  such  supplies  of  grace,  as  to  render 
all  the  ways  of  wisdom  easy,  yea,  mercy  and  peace. 
It  is  contrary  to  the  experience  of  all  who  have,  with 
any  sincerity  and  diligence,  engaged  in  the  ways  of 
gospel  obedience;  and  the  whole  cause  of  the  pretend- 
ed difficuky  lies  in  themselves  alone,  which  maybe  re- 
duced to  these  two  heads. 

First.  A  desire  to  retain  some  thing,  or  things,  that 
is,  or  are,  inconsistent  with  such  a  progress  :  for  unless 
the  heart  be  ready  on  all  occasions  to  esteem  every 
thing  as  loss  and  dung,  so  as  we  may  win  Christ,  the 
work  will  be  accompanied  with  insuperable  difficulties. 
This  is  the  first  principle  of  religion,  of  gospel  obedi- 
ence, that  all  things  are  to  be  d'-spised  for  Christ.  But 
this  difficulty  ariseth  not  from  the  thing  itself,  but  from 
our  indisposition  to  it,  and  unfitness  for  it.    That  which 


316  OF   SPIRITUAL   MINDEDNESS. 

is  an  easy,  pleasant  walk  to  a  sound  and  healthy  man, 
is  a  toilsome  journey  to  him  that  is  diseased  and  infirm. 
In  particular,  whilst  men  will  retain  an  inordinate  re- 
spect to  the  world,  the  vanities,  the  pleasures,  the 
profits,  the  contentments  of  it ;  whilst  self-love,  putting 
an  undue  valuation  on  our  persons,  our  relations,  our 
enjoyments,  our  reputations,  doth  cleave  to  us,  we 
shall  labor  in  the  fire  when  we  engage  in  this  duty, 
or,  rather,  we  shall  not  at  all  sincerely  engage  in  it ; 
wherefore  the  apostle  tells  us  that,  in  this  case,  we 
must  cast  ofT  every  weight,  and  the  sin  that  doth  so 
easily  beset  us,  if  we  intend  to  run  with  joy  the  race 
that  is  set  before  us.     Heb.  xii.  1. 

Secondly.  It  is  because  men  dwell  continually  upon 
the  entrances  of  religion,  in  the  first  and  lowest  exer- 
cise of  grace,  some  are  always  beginning  at  religion, 
and  the  beginning  of  things  is  always  difficult.  They 
desio-n  not  to  be  complete  in  the  whole  will  of  God, 
nor  to  give  all  graces  their  perfect  work.  They  do 
riot,  with  use,  habituate  grace  to  a  readiness  in  all  the 
actings  of  it,  which  the  apostle  commends  in  them  that 
are  perfect  and  complete.  Heb.  v.  14.  Hence  he  calls 
such  persons  babes  and  carnal,  comparatively  to  them 
that  are  strong  men  and  spiritual.  Such  persons  do 
not  oblige  themselves  to  the  whole  work,  and  all  the 
duties  of  religion,  but  only  what  they  judge  necessary 
to  them  in  their  present  circumstances.  In  particular, 
they  do  not  attempt  a  thorough  work  in  the  mortifica- 
tion of  any  sin,  but  are  hewing  and  hacking  at  it,  as 
their  convictions  are  urgent,  or  abate  the  wounds 
whereof  in  the  body  of  sin,  are  quickly  healed.  They 
give  not.  any  grace  its  perfect  work,  but  are  always 
making  essays,  and  so  give  over. 

Whilst  it   is  thus  with   any,    they    shall  always  be 


OF    SPIRITUAL    MINDEDNESS.  317 

deluded  with  the  apprehensions  of  insuperable  difficul- 
ties, as  to  the  growth  of  their  affections  in  spirituality 
and  heavenliness.  Remove  these  things  out  of  the 
way,  as  they  ought  to  be  removed,  and  we  shall  find 
all  the  paths  wherein  we  are  to  walk  towards  God  to 
be  pleasantness  and  peace. 

This  is  the  first  cause  whence  it  is,  that  there  may 
be  affections  truly  spiritual  and  graciously  renewed  in 
some  persons,  who  yet  do  not  thrive  in  an  assimilation 
and  conformity  to  heavenly  things.  Men  take  up  with 
their  present  measures,  and  thereon  pretend  either 
necessary  occasion,  or  discouragement  from  difficul- 
ties, in  attempting  spiritual  growth  in  the  inward  man,. 
But  they  may  thank  themselves,  if,  as  they  bring  no 
honor  to  Christ,  so  they  have  no  solid  peace  in  their 
own  souls. 

Secondly.  As  the  evil  proceedeth  from  folly,  so  it  is 
always  the  consequent  of  sin,  of  many  sins,  of  various 
sorts.  Let  us  not  dwell  on  heartless  complaints  that 
we  do  not  find  our  affections  lively  and  heavenly,  that 
we  do  not  find  the  inward  man  to  thrive  or  grow.  Let 
us  not  hearken  after  this  or  that  relief  or  comfort, 
under  this  consideration,  as  many  things  are  usually 
insisted  on  to  that  purpose.  They  may  be  of  use  when 
persons  are  under  temptations,  and  not  able  to  make  a 
right  judgment  of  themselves,  but  in  the  course  of  our 
ordinary  walking  with  God,  they  are  not  to  be  attended 
or  retired  to.  The  general  reason  of  this  evil  state  is 
our  own  sinful  carelessness,  negligence,  and  sloth, 
with,  perhaps,  an  indulgence  to  some  known  lust  or 
corruption.  And  we  do  in  vain  seek  after  refreshing 
cordials,  as  though  we  were  only  spiritually  faint, 
when  we  stand  in  need  of  lancjngs  and  burnings,  as 
nigh   to    a  lethargy  :  it    would   be   too   long  to  give 


318  OF    SPIRITUAL    MINDEDNES3. 

instances  of  these  sins,  which  fail  not  effectually  to 
obstruct  the  thriving  of  spiritual  affections.  But  in 
general,  when  men  are  careless  as  to  that  continual 
watch  which  they  ought  to  keep  over  their  hearts  j 
whilst  they  are  negligent  in  holy  duties,  either  as  to 
the  seasons  of  them,  or  in  the  manner  of  their  perform- 
ance ;  when  they  are  strangers  to  holy  meditation  and 
self-examination ;  whilst  they  inordinately  pursue  the 
things  of  the  world,  or  are  so  tender  and  delicate  as 
that  they  Avill  not  undergo  the  hardship  of  an  heavenly 
life,  either  as  to  the  inward  or  outward  man ;  much 
more  when  they  are  vain  in  their  conversation,  corrupt 
in  their  communication,  especially  if  under  the  pre- 
dominant influence  of  any  particular  lust ;  it  is  m  vain 
to  think  of  thriving  in  spiritual  affections.  And  yet 
thus  it  is  with  all  who  ordinarily,  and  in  their  constant 
course,  are  thriftless  herein* 


CHAPTER    XVII. 


Decays  in  spiritual  affections^  with  the  causes  and  danger 
of  them.  Advice  to  them  who  are  sensible  of  the  evil 
of  spiritual  decays^ 

It  must  be  acknowledged,  that  there  is  yet  that 
which  is  worse  than  what  we  have  yet  insisted  on,  and 
more  opposite  to  the  growth  of  affections  in  conformity 
to  heavenly  things,  which  is  the  proper  character  of 
those  that  are  spiritually  renewed.  And  this  is  their 
spiritual  decay,  manifesting  itself  in  sensible  and  visible 
effects. 

Some  there  are,  yea,  many,  who,  upon  the  beginning 
of  a  profession  of  their  conversion  to  God,  have  made 
a  great  appearance  of  vigorous,  active,  spiritual  affec- 


OF    SPIRITUAL   MI.Nt)EDNESS.  3l9 

tions ;  yea,  it  is  so  with  most,  it  may  be  all,  who  are 
really  so  converted.  God  takes  notice  of  the  love  of 
the  youth  in  his  people,  of  the  love  of  their  espousals. 

In  some,  this  vigor  of  spiritual  affections  is  from  the 
real  power  of  grace,  exerting  its  efficacy  on  their  hearts 
and  in  their  minds.  In  others,  it  is  from  other  causes, 
as  for  instance,  relief  from  conviction,  by  spiritual  illu- 
mination, will  produce  this  effect.  And  this  falls  out 
to  the  advantage  of  such  persons,  that  generally  a 
change  is  wrought  in  their  younger  days.  For  then 
their  affections,  in  their  natural  powers,  are  active, 
and  bear  great  sway  in  the  whole  soul.  Wherefore 
the  change  that  is  made,  is  most  eminent  in  them,  be 
it  what  it  will.  But  as  men  increase  in  age,  and 
thereon  grow  up  in  carnal  wisdom,  and  a  great  valua^ 
tion  of  earthly  things,  with  their  care  about  them,  and 
converse  in  them,  they  abate  and  decay  in  their  spirit^ 
ual  affections  every  day.  They  will  abide  in  their 
profession,  but  have  lost  their  first  love. 

It  is  a  shame  and  folly  unutterable,  that  it  should  be 
so  with  any  who  make  profession  of  that  religion, 
wherein  there  are  so  many  incomparable  excellencies 
to  endear  and  engage  them  to  it  more  and  more  ;  but 
why  should  we  hide  what  experience  makes  manifest 
in  the  sight  of  the  sun  ;  and  what  multitudes  proclaim 
concerning  themselves  1  Wherefore,  I  look  upon  it  as 
a  great  evidence,  if  not  absolutely  of  the  sincerity  of 
grace,  yet  of  the  life  and  growth  of  it,  when  men^  as 
they  grow  up  in  age^  grow  in  an  undervaluation  of 
present  things,  in  contempt  of  the  world,  in  duties  of 
charity  and  bounty^  and  decay  not  in  any  of  them^ 
But  I  say,  it  is  usual  that  the  entrances  of  men's  pro'^ 
fession  of  religion  and  conversion  to  God,  are  attended 
with  vigorous  active  affections  towards  spiritual  things. 


320  OF    SPIRITTJAL    MINDEDNES3, 

Of  them,  who  really  and  sincerely  believed,  it  is  said, 
that  on  their  believing,  they  rejoiced  with  joy  unspeak- 
able and  full  of  glory.  And  of  those  who  only  had  a 
work  of  conviction  on  them,  improved  by  temporary 
faith,  that  they  received  the  word  with  joy,  and  did 
many  things  gladly. 

In  this  state  do  many  abide  and  thrive,  until  their 
affections  be  wholly  transformed  into  the  image  and 
likeness  of  things  above.  But  with  many  of  all  sorts 
it  is  not  so ;  they  fall  into  woful  decays  as  to  their 
affections  about  spiritual  things,  and  consequently  in 
their  whole  profession  and  conversation,  their  moisture 
becomes  as  the  drought  in  summer.  They  have  no 
experience  of  the  life  and  actings  of  them  in  them- 
selves, nor  any  comfort,  or  refreshment  from  them  j 
they  honor  not  the  gospel  with  any  fruits  of  love,  zeal, 
or  delight,  nor  are  useful  any  way  to  others  by  their 
example.  Some  of  them  have  had  seeming  recoveries, 
and  are  yet  again  taken  into  a  lifeless  frame :  warn- 
ings, afflictions,  sicknesses,  the  word,  have  awakened 
them,  but  they  are  fallen  again  into  a  dead  sleep  j  so 
as  that  they  seem  to  be  trees  whose  fruit  withereth  5 
without  -fruit ;  twice  dead  5  plucked  up  by  the  roots. 

Some  things  must  be  spoken  to  this  woful  condition 
in  general,  as  that  which  is  directly  opposite  to  the 
grace  and  duty  of  being  spiritually  minded  ;  and  con- 
trary to,  and  obstructive  of,  the  growth  of  spiritual 
affections  in  an  assimilation  unto  heavenly  things. 
And  what  shall  be  spoken,  may  be  applied  to  all  the 
degrees  of  these  decays,  though  all  of  thex-n  are  not 
alike  dangerous  or  perilous. 

First.  There  may  be  a  time  of  temptation,  r/herein 
a  soul  may  apprehend  in  itself  not  only  decay  in,  but 
an  utter  loss  of,  ail  spiritual  affections,  when  yet  it  is 


OF    SPIRITUAL   MINDEDNESS.  321 

not  so.  As  believers  may  apprehend  and  judge,  that 
the  '  Lord  hath  forsaken  and  forgotten  them,  when  he 
hath  not  done  so,'  Isaiah  xlix.  14,  15  j  so  they  may, 
under  temptations,  apprehend  that  they  have  forsaken 
God,  when  they  have  not  done  so :  as  a  man  in  the 
night  may  apprehend  he  hath  lost  his  way,  and  be  in 
great  distress,  when  he  is  in  his  proper  road.  For 
temptation  brings  darkness  and  amazement,  and  leads 
into  mistakes  and  a  false  judgment  in  all  things.  They 
find  not,  it  may  be,  grace  working  in  love,  joy,  and 
delight,  as  formerly,  nor  that  activity  of  heart  and 
mind  in  holy  duties,  which  spiritual  affections  gave  to 
them.  But  yet  it  may  be,  the  same  grace  works  in 
godly  sorrow  by  mourning,  humiliation,  and  self-abase- 
ment, no  less  effectually,  nor  less  acceptably  to  God. 
Such  as  these  I  separate  fronl  the  present  considera- 
tion. 

Secondly.  There  may  be  a  decay  in  affections  them- 
selves, as  to  their  actings  towards  any  objects  what- 
ever ;  at  least  as  to  the  outward  symptoms  and  effects 
of  them,  and  on  this  ground,  their  operations  towards 
spiritual  things  may  be  less  sensible.  So  men  in  their 
younger  days  may  be  more  ready  to  express  their  sor- 
row by  tears,  and  their  joy  by  sensible  exaltation  and 
motion  of  their  spirits,  than  in  riper  years.  And  this 
may  be  so,  w^hen  there  is  no  decay  of  grace  in  the 
affections  as  renewed.     But, 

(1.)  When  it  is  so,  it  is  a  burthen  to  them  in  whom 
it  is.  They  cannot  but  mourn  and  have  a  godly  jeal- 
ousy over  themselves,  lest  the  decays  they  find,  should 
not  be  in  the  outward,  but  in  the  inward,  not  in  the 
natural,  but  the  spiritual,  man.  And  they  will  labor, 
that  in  all  duties,  and  at  all  times,  it  may  be  with  them 
as  in  days  of  old,  although  they  cannot  attain  strength 


322  OF    SPIRITUAL    MINDEDNESS 

in  them,  that  vigor  of  spirit,  that  life,  joy,  peace,  and 
comfort,  which  any  have  had  experience  of. 

Secondly.  There  will  be  in  such  persons,  no  decays 
in  holiness  of  life,  nor  as  to  diligence  in  all  religious 
duties.  If  the  decay  be  really  of  grace  in  the  aJfTec- 
tions,  it  will  be  accompanied  with  a  proportionable 
decay  in  all  other  things,  Avherein  the  life  of  God  is 
concerned.  But  if  it  be  only  as  to  the  sensible  actings 
of  natural  affections,  no  such  decay  will  ensue. 

Thirdly.  Grace  will,  in  this  case,  more  vigorously 
act  itself  in  the  other  faculties  and  powers  of  the  soul, 
as  the  judgment  and  the  will  in  their  approbation  of 
and  firm  adherence  to  spiritual  things.     But, 

Fourthly.  When  m.en  find,  or  may  find,  their  affecr 
tions  yet  quick,  active,  and  intent  on  other  things,  as  the 
lawful  enjoyments  and  comforts  of  this  life ;  it  is  in 
vain  for  them  to  relieve  themselves,  that  the  decays 
they  find  are  in  their  affections  as  natural,  and  not  as 
they  ought  to  conclude,  as  gracious.  If  we  see  a  man 
in  his  old  age  grow  more  in  love  with  the  things  of 
this  world,  and  less  in  love  with  the  things  of  God,  it 
is  not  through  the  weakness  of  nature,  but  through 
the  strength  of  sin. 

On  these,  and  it  may  be,  some  other  the  like  occa- 
sions, there  may  be  an  apprehension  of  a  decay  in 
spiritual  affections,  when  it  may  not  be  so,  at  least  not 
to  the  degree  that  is  apprehended.  But  when  it  is  so 
really,  as  it  is  evidently  with  many,  I  had  almost  said 
with  the  most  in  these  days,  it  is  a  woful  frame  of 
heart,  and  never  enough  to  be  lamented.  It  is  that 
which  lies  in  direct  contradiction  to  that  spiritual 
mindedness  which  is  life  and  peace.  It  is  a  consump- 
tion of  the  soul  which  threatens  it  with  death  every 
day. 


OF    SPIRITUAL    MINDEDNESS.  323 

It  belongs  not  to  my  design  to  treat  of  it  in  particu- 
lar ;  yet  I  cannot  let  it  pass  without  some  remarks 
upon  it,  it  being  an  evil  almost  epidemical  among  pro- 
fessors, and  prevalent  in  some  to  such  a  degree,  as 
that  they  seem  to  be  utterly  forsaken  of  all  powers  of 
spiritual  life. 

Now,  besides  all  that  folly  and  sin,  which  we  before 
discovered  as  the  causes  of  the  want  of  the  growth  of 
our  affections  in  spirituality  and  heavenliness,  which 
in  this  case  of  their  decay  are  more  abominable,  there 
is  a  multiplication  of  evils  wherewith  this  state  of 
heart  and  mind  is  accompanied.     For, 

First.  It  is  that  which  of  all  things  the  Lord  Christ 
is  most  displeased  with  in  churches  or  professors. 
He  pities  them  in  their  temptations,  he  suffers  with 
them  in  their  persecution,  he  intercedes  for  them  on 
their  surprisal,  but  threatens  them  under  their  spiritu- 
al decays.  Rev.  ii.  4,  5,  and  iii.  2.  This  he  cannot 
bear  with,  as  that  which  both  reflects  dishonor  upon 
himself,  and  which  he  knows  to  be  ruinous  to  those  in 
whom  it  is.  He  will  longer  bear  with  them  who 
are  utterly  dead,  than  with  those  who  abide  under 
these  decays.  Rev.  iii.  15,  16.  This  is  the  only  case 
wherein  he  threatens  to  reject  and  cast  off  a  profess- 
ing church  ;  to  take  away  his  candlestick  from  it,  un- 
less it  be  that  of  false  worship  and  idolatry.  He  that 
spake  thus  to  the  churches  of  old,  speaks  now  the 
same  to  us ;  for  he  lives  forever,  and  is  always  the 
same,  and  his  word  is  living  and  unchangeable.  There 
is  not  one  of  us  who  are  under  this  frame,  but  the  Lord 
Christ,  by  his  word  and  Spirit,  testifieth  his  displeas- 
ure against  us ;  and  if  he  be  against  us,  who  shall 
plead  for  us  1  Consider  what  he  says  in  this  case,  Rev. 
ii.  5,  and  iii.  8.     O,  who  can  stand  before  these  dread- 


324*  OF    SPIRITUAL    MINDEDNESS, 

ful  intimations  of  his  displeasure  !  the  Lord  help  us  to 
mind  it,  lest  he  in  whom  we  profess  to  place  our  only 
trust,  be  in  our  trial  found  our  greatest  enemy.  Take 
heed  of  such  sins  as  Christ  himself,  our  only  advocate, 
hath  put  a  mark  upon  as  those  which  he  will  not  save 
us  in. 

Secondly.  It  is  that  wherewith  above  all  things  the 
Holy  Spirit  is  grieved.  His  work  it  is  to  give  an  in- 
crease and  progress  in  our  souls.  He  begins  it,  and 
carries  it  on.  And  there  can  be  no  greater  grief  to  a 
wise  and  gracious  workman,  than  to  have  his  work  de- 
cay and  go  backward  under  his  hand.  This  is  the  oc- 
casion of  those  complaints  of  God  which  we  find  in 
the  scripture,  of  the  unprofitableness  and  backsliding 
of  men,  after  the  use  of  means  and  remedies  for  their 
fruitfulness  and  cure.  '  What,'  saith  he,  '  could  I  have 
done  more  for  my  vineyard  than  I  have  done  ?  Why 
then,  when  I  looked  for  grapes,  did  it  bring  forth  wild 
grapes  V  Can  any  thing  be  apprehended  to  be  such  a 
just  matter  of  grief  and  complaint  to  the  Holy  Spirit, 
as  to  see  and  find  those  whom  he  had  once  raised  up 
to  holy  and  heavenly  affections,  so  as  that  their  de- 
lights were  in,  and  their  thoughts  much  upon,  the 
things  that  are  above,  to  become  earthly  or  sensual,  to 
have  no  sensible  actings  of  any  of  his  graces  in  them, 
which  is  the  state  of  them  who  are  under  the  power 
of  spiritual  decays  '?  And  this  is  the  only  cause  where- 
in God  speaks  to  men  in  the  way  of  complaint  and  ex- 
postulation ;  and  useth  all  sorts  of  arguments  to  con- 
vince them  of  their  folly  herein. 

Wherein  a  wise,  tender,  and  careful  parent,  hath 
been  diligent  in  the  use  of  all  means  for  the  education 
of  his  child,  and  he  for  some  time  hath  given  good 
hopes  of  himself,  finds  him  to  slacken  in  his  diligence, 


OF    SPIRITUAL    MINDEDNESS.  325 

to  be  careless  in  his  calling,  to  delight  in  evil  compa- 
ny ;  how  solicitous  is  his  heart  about  him,  how  much 
is  he  grieved  and  affected  with  his  miscarriage  !  The 
heart  of  the  Spirit  of  God  is  infinitely  more  tender  to- 
wards us,  than  that  of  the  most  affectionate  parent 
can  be  towards  an  only  child.  And  when  he  with  cost 
and  care  hath  nourished,  and  brought  us  up  to  some 
growth  and  progress  in  spiritual  affections,  wherein  all 
his  concerns  in  us  lie,  for  us  to  grow  cold,  dull,  earth- 
ly minded,  to  cleave  to  the  pleasures  or  lasts  of  this 
world,  how  is  he  grieved,  how  is  he  provoked !  It 
may  be  this  consideration  of  grieving  the  Holy  Spirit, 
is  of  no  great  weight  with  some  ',  they  should  have 
little  concernment  herein,  if  they  could  well  free 
themselves  in  other  respects ;  but  let  such  persons 
know,  it  is  impossible  for  them  to  give  a  greater  evi- 
dence of  a  profligate  hardness  in  sin. 

Thirdly.  This  is  that  which  in  an  especial  manner 
provoketh  the  judgments  of  God  against  any  church, 
as  was  intimated  before  :  When,  in  the  order  of  pro- 
fession and  worship,  any  church  hath  a  name  to  live, 
but  as  to  the  power  of  grace  acting  in  the  affections, 
is  dead  ;  when  it  is  not  so  cold  as  to  forsake  the  ex- 
ternal institutions  of  worship,  nor  so  hot  as  to  enliven 
their  duties  w^th  spiritual  affections,  the  Lord  Christ 
will  not  long  bear  with  them  ;  yea,  judgment  will  sud- 
denly break  out  towards  such  a  house  of  God. 

Fourthly.  It  is  absolutely  inconsistent  with  all  com- 
fortable assurance  of  the  love  of  God.  Whatever  per- 
sons under  the  power  of  such  a  frame,  pretend  to  of 
that  kind,  it  is  sinful  security,  not  gracious  assurance 
or  peace  ;  and  constantly,  as  professors  grow  old  and 
decay  in  their  spiritual  affections,  stupidity  of  con- 
science and  security  of  mind  grow  also  upon  them. 
28 


326  OF    SPIRITUAL    MINDEDNESS. 

It  is  so,  I  say,  unless  they  are  sometimes  surprised  or 
overtaken  with  some  greater  sin,  Avhich  reflects  se- 
verely on  their  consciences,  and  casts  them  for  a  time 
under  troubles  and  distresses.  But  that  peace  with 
God,  and  a  comfortable  assurance  of  salvation,  should 
be  consistent  with  a  habitual  decay  in  grace,  especial- 
ly in  those  graces  which  should  act  themselves  in  our 
affections  ;  is  contrary  to  the  whole  tenor  and  testimo- 
ny of  the  scripture :  and  the  supposition  of  it  would 
be  the  bane  and  poison  of  religion.  I  do  not  say  that 
our  assurance  and  peace  with  God,  arise  wholly  from 
the  actings  of  grace  in  us ;  there  are  other  causes  of 
them,  whereto  they  are  principally  resolved  :  but  this 
I  say,  under  a  habitual  declension,  or  decay  of  grace 
in  the  spirituality  of  our  affections,  no  man  can  keep 
Or  maintain  a  gracious  sense  of  the  love  of  God,  or 
of  peace  with  him.  And  therefore  there  is  no  duty 
more  severely  to  be  pressed  on  all  at  this  day,  than  a 
diligent  examination  and  trial  of  the  grounds  of  their 
peace  ;  lest  it  should  be  with  any  of  them  as  it  was 
with  Laodicea,  who  was  satisfied  in  her  good  state  and 
condition,  when  it  was  most  miserable,  and  almost  des- 
perate. Yea,  I  must  say  that  it  is  impossible  that 
many  professors,  whom  we  see  and  converse  v/ith, 
should  have  any  solid  peace  with  God.  Do  men 
gather  figs  from  thorns,  or  grapes  from  thistles'?  It 
is  a  fruit  that  will  not  grow  on  a  vain,  earthly,  selfish 
frame  of  mind  and  conversation:  and  therefore  such 
persons,  whatever  they  pretend,  are  either  asleep  in  a 
sinful  security,  or  live  on  most  uncertain  hopes,  which 
probably  may  deceive  them.  Nothing  can  be  so  ruin- 
ous to  our  profession,  as  once  to  suppose  it  is  an  easy 
matter,  a  thing  of  course,  to  maintain  our  peace  with 
God.     God  forbid  that  our  utmost  diligence,  and  con- 


OF   SPIRITUAL    MINDEDNESS.  327 

tinued  endeavors  to  thrive  in  every  grace,  should  not 
be  required  thereto.  The  whole  beauty  and  glory  of 
our  religion  depends  hereon.  To  be  spiritually  mind- 
ed is  life  and  peace. 

Fifthly.  Such  a  decay  as  that  described,  is  a  dan- 
gerous symptom  of  an  evil  state  and  condition,  and 
that  those  in  whom  it  is,  will  at  last  be  found  to  be  but 
hypocrites.  I  know  such  persons  will  or  may  have 
pretended  evidences  to  the  contrary,  and  are  well 
enough  satisfied  of,  and  with,  their  own  sincerity,  in 
many  things  ;  so  as  that  it  is  impossible  to  fix  upon 
them  the  sense  and  conviction  of  being  but  hypocrites. 
But  this  apprehension  ariseth  from  a  false  notion  of 
hypocrisy.  No  man  they  suppose  is  a  hypocrite,  but 
lie  that  generally  or  universally  pretends  himself  in 
religion  to  be  what  he  is  not,  and  what  he  knows 
himself  not  to  be,  or  at  least,  might  easily  know.  And 
it  is  true  that  this  is  the  broadest  notion  of  Pharisaical 
hypocrisy.  But  take  a  hypocrite  for  him  who  under 
light,  profession,  gifts,  duties,  doth  habitually  and  wil- 
lingly fail  in  any  point  of  sincerity,  he  is  no  less  a 
perishing  hypocrite  than  the  former,  and  it  may  alter 
the  case  with  them.  I  do  not  say  that  every  one  in 
whom  there  is  this  prevalent  decay  in  spiritual  affec- 
tions, is  a  hypocrite ;  God  forbid :  I  only  say  that 
where  it  continues  without  remedy,  it  is  such  a  symp- 
tom of  hypocrisy,  as  that  he  who  is  wise,  and  hath  a 
care  of  his  soul,  will  not  rest  until  he  hath  searched  it 
to  the  bottom.  For  it  seems  as  if  it  were  thus  with 
such  persons,  they  have  had  a  false  or  imperfect  work 
in  that  conversion  unto  God  which  they  have  pro- 
fessed. Conviction  of  sin,  communication  of  spiritual 
light  and  gifts,  alteration  upon  the  affections,  change 
of  society  and  conversation,  have  made  it  up.     Now  it 


328  OF    SPIRITUAL    MINDEDNESS. 

is  the  nature  of  such  a  work  greatly  to  flourish  for  a 
season,  in  all  the  principal  parts  and  duties  of  profes- 
sion :  but  it  is  in  its  nature  also  gradually  to  decay,  until 
it  be  quite  withered  away :  in  some,  it  is  lost  by  the 
power  of  some  vigorous  temptations,  and  particular 
lusts  indulged  to,  ending  in  worldliness  and  sensuality  ; 
but  in  the  most,  it  decays  gradually,  until  it  hath  lost 
all  its  savor  and  sap.  See  Job  xv.  3.  Wherefore, 
whilst  men  find  this  decay  in  themselves,  unless  they 
are  fallen  under  the  power  of  a  destructive  security, 
unless  they  are  hardened  through  the  deceitfulness  of 
sin,  they  cannot  but  think  it  their  duty  to  examine  how 
things  stand  with  them,  whether  they  ever  effectually 
closed  with  Christ,  and  had  the  faith  of  God's  elect, 
which  works  by  love  ;  seeing  it  is  with  them,  as  though 
they  had  only  a  work  of  another  nature.  For  a  saving 
work  in  its  own  nature,  and  in  the  diligent  use  of 
means,  thrives  and  grows,  as  the.  whole  scripture  testi- 
fieth ;  but  it  is  this  false  and  imperfect  working  that 
hath  no  root,  and  is  thus  subject  to  vWthering. 

Sixthly.  Persons  in  such  an  estate  are  apt  to  de- 
ceive themselves  with  false  "hopes  and  notions,  where- 
by the  deceitfulness  of  sin  doth  put  forth  its  power,  to 
harden  them  to  their  ruin.  Two  ways  there  are  where- 
by this  pernicious  effect  is  produced.  The  one  by  the 
prevalency  of  a  particular  lust  or  sin,  the  other  by  a 
neglect  of  spiritual  duties,  and  a  vain  conversation  in  the 
world,  under  which  the  soul  pines  away  and  consumes. 

As  to  the  first  of  these,  there  are  three  false  notions, 
whereby  the  deceitfulness  of  sin  deludes  the  souls  of 
men. 

The  first  is,  that  it  is  that  one  sin  alone  wherein  they 
would  be  indulged.  Let  them  be  spared  in  this  one 
thing,  and   in  all   others  they  will  be  exact  enough. 


OF    SPIRITUAL    MINDEDNESg.  329 

This  is  the  composition  that  Naamaii  would  have  made 
in  the  matters  of  religion,  2  Kings  v.  18.  And  it  is 
that  which  many  trust  to.  Hence  it  hath  by  the  event 
been  made  to  appear,  that  some  persons  have  lived 
long  in  the  practice  of  some  gross  sins,  and  yet  all  the 
while  used  a  semblance  of  great  diligence  in  other 
duties  of  religion.  This  is  a  false  notion  whereby  poor 
sinners  delude  their  o\\ti  souls.  For  suppose  it  possible 
that  a  man  should  give  himself  up  to  any  lust,  or  be 
under  the  power  of  it,  and  yet  be  observant  of  all  other 
duties,  yet  this  would  give  him  no  relief  as  to  the 
eternal  condition  of  his  soul.  The  rule  is  peremptory 
to  this  purpose.  Jam.  ii.  10,  11.  One  sin  willingly- 
lived  in,  is  as  able  to  destroy  a  man's  soul,  as  a  thou- 
sand. Besides,  it  is  practically  false.  There  is  no 
man  that  lives  in  any  one  known  sin,  bnt  he  really 
liv^es  in  more,  though  that  only  bears  the  chiefest 
sway.  With  some  such  persons,  these  sins  appear  to 
others,  who  observe  their  frame  and  spirit,  though 
they  appear  not  to  themselves  :  in  some  they  are  man- 
ifest in  themselves,  although  they  are  hidden  from 
others.  1  Tim.  v.  24.  But  let  no  man  relieve  himself 
with  thoughts  that  it  is  but  one  sin,  whilst  that  one  sin 
keeps  him  in  a  constant  neglect  of  God.     Hence, 

Secondly.  They  deceive  themselves  hereby ;  for 
they  judge,  that  although  they  cannot  as  yet  shake  off 
their  sin,  yet  they  will  continue  still  to  love  God,  and 
abound  in  the  duties  of  his  worship.  They  will  not 
become  haters  of  God  and  his  ways,  and  persecutors, 
for  all  the  world ;  and  therefore  hope  that,  notwith^ 
standing  this  one  Zoar,  this  lesser  sin,  which  their 
constitution  and  their  circumstances  engage  them  in, 
that  it  may  be  well  with  them  at  the  last.     This,  also, 

is  a  false  notion,  a  mere  instrument  in  the  hand  of  sin 

28* 


330  OF    SPIRITUAL    MINDEDNESS. 

to  act  its  deceit  by  :  for  no  man  that  willingly  liveth 
in  any  sins  can  love  God  at  all ;  as  is  evident  in  that 
rule,  1  John  ii.  15.  It  is  but  a  false  pretence  of  love 
to  God  that  any  man  hath,  who  liveth  in  any  known 
sin.  Where  God  is  not  loved  ab"6ve  all,  he  is  not 
loved  at  all :  and  he  is  not  so,  where  men  will  not  part 
with  one  cursed  lust  for  his  sake.  Let  not  your  light 
deceive  you,  nor  your  gifts,  nor  your  duties,  nor  your 
profession ;  if  you  live  in  sin,  you  love  not  God. 

Thirdly.  They  determine,  that  at  such  or  such  a 
season  or  time,  after  such  satisfaction  given  to  their 
lusts  or  pleasures,  they  will  utterly  give  over,  so  as 
that  iniquity  shall  not  be  their  ruin.  But  this  is  a  false 
notion  also,  an  effectual  instrument  of  the  deceitfulness 
of  sin.  He  that  will  not  now  give  over,  Avho  will  not 
immediately  upon  the  discovery  of  the  prevalency  of 
any  sin,  and  warning  about  it,  endeavor  sincerely  and 
constantly  its  relinquishment,  say  what  he  will,  and 
pretend  what  he  will,  he  never  intends  to  give  over ; 
nor  is  it  probable  in  an  ordinary  way  that  ever  he  will 
do  so.  When  men's  decays  are  from  the  prevalency 
of  particular  sins,  by  these  and  the  like  false  notions 
they  harden  themselves  to  ruin. 

For  those  who  are  pining  away  under  a  hectical 
consumption,  a  general  decay  of  the  vital  spirits  of 
religion,  they  have  also  false  notions  whereby  they 
deceive  themselves.     As, 

First.  That  although  they  have  some  cause  to  mis- 
trust themselves,  yet  indeed  their  condition  is  not  so 
bad  as  some  may  apprehend  it,  or  as  they  are  warned 
it  is.  And  this  ariseth  from  hence,  that  they  have  not 
as  yet  been  overtaken  with  any  enormous  sin  which 
hath  filled  their  consciences  with  terror  and  disquiet- 
ment.     But  this  is  a  false  notion  also  j  for  every  decay 


OF    SPIRITUAL   MINDEDNESS.  331 

is  dangerous,  especially   such  as  the  mmd  is  ready  to 
plead  for,  and  to  countenance  itself  in. 

Secondly.  They  are  prone  to  suppose  that  this  decay 
doth  not  arise  from  themselves,  and  the  evil  of  their 
own  hearts,  but  from  their  circumstances,  business^ 
present  occasion,  and  state  of  life,  which  when  they 
are  freed  from,  they  will  at  least  return  to  their  former 
love  and  delight  in  spiritual  things.  But  this  is  a  false 
notion  also,  by  virtue  of  that  rule,  Heb.  iii.  12.  Let 
men's  circumstances  and  occasions  of  life  be  Avhat  they 
will,  all  their  departures  from  God  are  from  an  evil 
heart  of  unbelief. 

Thirdly.  They  judge  it  no  hard  matter  to  retrieve 
themselves  out  of  this  state,  but  that  which  they  can 
easily  do,  when  there  is  an  absolute  necessity  for  it. 
But  this  is  a  false  notion  also.  Recovery  from  back- 
sliding is  the  hardest  task  in  the  Christian  religion,  and 
which  few  make  either  comfortable  or  honorable 
work  of. 

In  this  state,  I  say,  men  are  apt  by  such  false  reason- 
ings to  deceive  theniselves  to  their  eternal  ruin,  which 
makes  the  consideration  of  it  the  more  necessary. 

Wherefore  I  say,  lastly,  upon  the  whole,  that  whoso 
find  themselves  under  the  power  of  this  wTetched 
frame,  who  are  sensible  in  themselves,  or  at  least  make 
it  evident  to  others,  that  they  are  under  a  decay  in 
their  spiritual  condition ;  if  they  rest  in  that  state, 
without  orroaninof,  laboring,  endeavoring  for  deliverance 
from  it,  they  can  have  no  well  grounded  hopes  in 
themselves  of  life  and  immortality;  ye^,  they  are  in 
those  paths  which  go  down  to  the  chambers  of  death. 

I  cannot  let  this  pass,  without  something  of  advice 
to  them  who  find  themselves  under  such   decays,  who 


SSji  OP    SPIRITUAL    MINDEDNESg-. 

are  sensible  of  them,  and  would  be  delivered  from 
them  ;  and  I  shall  give  it  in  a  few  words. 

First.  Remember  former  things  :  call  to  mind  how 
it  was  with  you  in  the  spring  and  vigor  of  your  affec- 
tions, and  compare  your  present  state,  enjoyment, 
peace,  and  quiet,  with  what  they  were  then.  This  will 
be  agreat  principle  of  return  to  God.  Hos.  ii.  7.  And 
to  put  a  little  weight  upon  it,  we  may  consider, 

First.  God  himself  makes  it,  on  his  part,  a  ground 
and  reason  of  his  return  to  us  in  a  way  of  mercy,  and 
of  the  continuance  of  his  love.  Jer.  ii.  2.  Even  when 
a  people  are  under  manifold  decays,  whilst  yet  they  are 
within  the  bounds  of  God's  covenant  and  mercy,  he 
will  remember  their  first  love,  with  the  fruits  and 
actings  of  it  in  trials  and  temptations,  which  moves  his 
compassion  towards  them.  And  the  way  to  have  God 
thus  remember  it,  is  for  us  to  remember  our  former 
experience  with  delight,  and  longing  of  soul  that  it 
were  with  us  as  in  those  days  of  old,  when  we  had  the 
love  of  espousals  of  God  in  Christ,  Jer.  xxxi.  18 — 20. 

Secondly.  It  is  the  way  whereby  the  saints  of  old 
have  refreshed  and  encouraged  themselves  under  their 
greatest  despondencies.  So  doth  the  Psalmist  in  many 
places,  as  for  instance,  Ps.  xlii.  6.  '  O  my  God,  my 
soul  is  cast  down  v/ithin  me  :  therefore  v/ill  1  remember 
thee  from  the  land  of  Jordan,  and  of  the  Hermonites, 
from  the  hill  Mizar.'  David,  in  the  time  of  his  perse- 
cution by  Saul,  when  he  wandered  up  and  down  iii 
deserts,  wildernesses,  and  solitudes,  had,  under  his 
fears,  distresses,  and  exercise,  great,  holy,  spiritual 
communion  with  God,  as  many  of  his  psalms  composed 
on  such  occasions  testify.  And  the  greater  his  dis- 
tresses were,  the  more  fervent  were  his  affections  in 
all  his  addresses  to  God.     And  he  was  never  in  greater, 


OF    SPIRITUAL    MINDEDNESS.  333 

than  when  he  escaped  out  of  the  cave  at  Adullam,  and 
went  thence  unto  Mizpeh  of  Moab,  to  get  sheker  for 
bis  parents,  1  Sam.  xxii.  13.  Then  was  he  in  the  land 
of  the  Hermonites,  the  hill  Hermon  being  the  boundary- 
eastward  of  the  Israelites'  possession,  next  to  Moab, 
Deut.  iii.  8,  9.  There,  no  doubt,  David  had  a  blessed 
exercise  of  his  faith,  and  of  all  his  affections  towards 
God,  wherein  his  soul  found  great  refreshment.  Beino- 
now  in  great  distress  and  disconsolation  of  spirit, 
among  other  things,  under  a  sense  that  God  had  for- 
gotten him,  ver.  9,  he  calls  to  mind  the  blessed  experi- 
ence he  had  of  communion  with  God  in  the  land  of  the 
Hermonites,  wherein  he  now  found  support  and  refresh- 
ment. So  at  other  times  he  called  to  remembrance  the 
days  of  old,  and  in  them  his  song  in  the  night,  or  the 
«weet  refreshment  he  had  in  spiritual  converse  w^ith 
God  in  former  times.  I  have  known  one  in  the  depth 
of  distress  and  darkness  of  mind,  who,  going  through 
temptation  to  destroy  himself,  was  relieved  and  deliv- 
ered in  the  instant  of  ruin,  by  a  sudden  remembrance 
that  at  such  a  time,  and  in  such  a  place,  he  had  prayed 
fervently  with  the  engagement  of  all  his  affections  to 
God. 

Wherefore,  you  that  are  sensible  of  these  decays  or 
ought  so  to  be,  take  the  advice  of  our  Saviour,  remem- 
ber whence  you  are  fallen ;  call  to  mind  the  former 
days;  consider  if  it  were  not  better  with  you  than 
now :  when,  in  your  lying  down  and  your  rising  up> 
you  had  many  thoughts  of  God,  and  of  the  things  of 
God,  and  they  were  sweet  and  precious  to  your  souls  ; 
when  you  rejoiced  at  the  remembrance  of  his  holniess  ; 
when  you  had  zeal  for  his  glory,  delight  in  his  worship, 
and  were  glad  when  they  said,  '  Let  us  go  to  the  house 
of  God  together  ;'  when  you  poured  forth  your  souls 


S34  OF    SPIRITUAL    MINDEDNES3. 

with  freedom  and  enlarged  affections  before  liim,  and 
were  sensible  of  the  visits  and  refreshments  of  his 
love  :  remember  v/hat  peace,  what  tranquility  of  mind, 
what  joy  you  had  whilst  it  was  so  with  you  ;  and  con- 
sider what  you  have  gotten  since  you  have  forsaken 
God,  in  any  measure  or  degree.  Dare  to  deal  plainly 
with  yourselves.  Is  not  all  wherein  you  have  to  do 
with  God,  either  from  custom  and  selfishness,  or  atten- 
ded with  trouble,  disquietment,  and  fears  ?  Do  you 
truly  know  either  hov/  to  live  or  how  to  die  %  Are 
you  not  sometimes  a  terror  to  yourselves  ?  It  must  be 
so,  unless  you  are  hardened  through  the  deceitfulness 
of  sin.  What  have  all  your  lovers  done  for  you,  that 
you  have  entertained  in  the  room  of  God  in  Christ,  and 
spiritual  things  1  Speak  plainly  ;  have  they  not  defiled 
you,  wounded  you,  weakened  you,  and  brought  you 
into  that  condition,  that  you  know  not  what  you  are, 
nor  to  whom  ye  do  belong  ?  What  are  your  thoughts 
when  your  are  most  awake,  when  you  are  most  your- 
selves %  Do  you  not  sometimes  pant  within  yourselves, 
and  say,  O  that  it  were  with  us  as  in  former  daysl 

And  if  you  can  be  no  way  affected  with  the  remem- 
brance of  former  thmgs,  then  one  of  these  two  great 
evils  you  are  certainly  under  :  Either,  (1.)  You  never 
had  a  true  and  real  work  on  ^rour  souls,  whatever  you 
professed ;  and  so  never  had  true  and  real  communion 
with  God  in  any  duties  :  you  had  only  a  temporary 
work,  which  excited  your  affections  for  a  season, 
which,  now  it  is  worn  off,  leaves  no  sweet  remem- 
brance of  it  upon  your  minds  ;  for  had  your  faith  and 
love  been  sincere  in  what  you  did,  it  were  impossible 
but  that  the  remembrance  of  their  actings  in  some 
especial  instances,  should  be  sweet  and  refreshing  to 
you.    Or  else. 


or    SriEITUj^L    MTNDEDNESS,  331) 

(2.)  You  are  hardened  through  the  deceitfulness  of 
sm,  and  there  is  no  way  left  to  give  a  sense  or  impres- 
sion of  spiritual  things  upon  your  minds.  You  have 
truly  nothing  left  in  religion,  but  the  fear  of  hell  and 
trouble  of  duties.     I  speak  not  to  such  at  present. 

As  to  those  to  whom  this  frame  is  a  burden,  there  is 
po  more  effectual  means  to  stir  them  to  endeavors  for 
deliverance,  than  a  continual  remembrance  of  former 
things,  and  experiences  they  have  had  of  holy  inter- 
course and  communion  with  God.  This  will  revive, 
quicken,  and  strengthen  the  things  that  are  ready  to 
die,  and  beget  a  self-abhorrency  in  them,  in  considera- 
tion of  that  woful  frame  and  temper  of  mind,  which  by 
their  sins  and  negligence  they  have  brought  themselves 
into. 

2dly.  Consider,  that  as  there  are  many  things 
dreadfully  pronounced  in  the  Scripture  against  back- 
sliding and  backsliders  in  heart,  as  it  is  with  you ; 
yet  also  there  are  especial  calls  and  promises  given 
and  made  to  those  in  your  condition.  And  know  as- 
suredly, that  upon  your  compliance  or  non-compli- 
ance with  them,  depends  your  everlasting  blessedness 
or  wo. 

Consider  both  call  and  promise  in  that  word  of 
God's  grace,  Jer.  iii.  12 — 14.  '  Go  and  proclaim  these 
words  towards  the  north,  and  say,  Return,  thou  back- 
sliding Israel,  saith  the  Lord,  and  I  will  not  cause 
mine  anger  to  fall  upon  you:  for  I  am  merciful,  saith 
the  Lord,  and  T  will  not  keep  anger  for  ever.  Only  ac- 
knowledge thine  iniquity,  that  thou  hast  transgressed 
agamst  the  Lord  thy  God,  and  hast  scattered  thy  ways 
to  the  strangers  under  every  green  tree,  and  ye  have 
not  obeyed  my  voice,  saith  the  Lord.  Turn,  O  back- 
sliding children,  saith  the  Lord,  for  I  am  married  unto 


B36  of    SPIRITUAL    MINDE'DNESS. 

you :  and  I  Avill  take  you  one  of  a  city,  and  two  of  a 
family,  and  I  will  bring  you  to  Zion.'  Add  thereto 
this  blessed  promise,  Hos»  xiv.  l^.  '  I  will  heal  their 
backslidings,  I  will  love  them  freely :  for  mine  anger 
is  turned  away  from  them.'  If  you  design  to  live  and 
not  die,  it  must  be  by  yielding  obedience  to  this  call,  and 
pleading  this  promise  before  God,  mixing  it  with 
faith.  Your  return  must  be  by  the  word,  Isa.  Ivii.  18, 
19.  Here  lies  your  great  encouragement  and  direc- 
tion ;  herein  liethyour  only  relief.  As  you  value  your 
souls,  defer  not  the  duty  yon  are  called  to  one  mo- 
ment. You  know  not  how  soon  you  may  be  without 
the  reach  of  calls  and  promises.  And  he  that  can 
hear  them  without  stirring  up  himself  in  sincerity  to 
comply  with  them,  hath  made  already  a  great  progress 
towards  that  length. 

(3.)  As  to  those  who,  on  these  and  the  like  consid- 
erations, do  not  only  desire,  but  will  endeavor  also  to 
retrieve  themselves  from  this  condition,  I  shall  give  no 
advice  at  present  but  this :  be  in  good  earnest.  As 
the  prophet  speaks  in  another  case  ;  if  you  will  re- 
turn, return  and  come,  make  thorough  work  of  it. 
You  must  do  so  at  one  time  or  another,  or  you  will 
perish.  Why  not  now'?  Why  is  not  this  the  best 
season  1  Who  knows  but  it  may  be  the  only  time  you 
will  have  for  it  1  It  were  easy  to  multiply  all  sorts  of 
arguments  to  this  purpose.  Trifling  endeavors,  occa- 
sional resolutions  and  attempts,  like  the  early  cloud, 
and  morning  dew,  shifting  with  warnings  and  convic- 
tions by  renewed  duties,  until  their  impressions  are 
worn  out,  will  ruin  your  souls.  Unless  there  be  uni- 
versal diligence  and  permanency  in  your  endeavors, 
you  are  undone.  Then  shall  ye  know  the  Lord,  if  you 
follow  on  to  know  him. 


OF   SPIRITtJAL   MINDEUNESS/  33*? 

But  now  to  return.  These  things  I  say,  through 
our  sloth,  negligence,  and  sin,  may  befall  us  as  to  our 
spiritually  renewed  affections.  Their  progress,  in 
conformity  to  spiritual  and  heavenly  things,  may  be 
slow,  imperceptible,  yea,  totally  obstructed,  for  a  sea- 
son j  and  not  only  so,  but  they  may  fall  under  decays, 
and  the  soul  therein  be  guilty  of  backsliding  fronr 
God.  But  this  is  that  which  they  are  capacitated  for 
by  their  renovation  5  this  is  that  whereby  the  grace 
wherewith  they  are  renewed  leads  to  j  this  is  that 
which,  in  the  diligent  use  of  means,  they  will  grow  up 
to,  v/hereon  our  comfort  and  peace  depend  ;  namelyj 
a  holy  assimilation  to  those  spiritual  and  heavenly 
things  which  they  are  set  and  fixed  on,  wherein  they 
are  renewed  and  made  more  spiritual  and  heavenly 
every  day. 


CHAPTER  XVIII. 

It  remains  only  as  to  this  head  now  spoken  to,  that 
we  briefly  consider  what  is  the  state  of  spiritual  affec- 
tions thus  daily  exercised  and  improved.  And  this  we 
shall  do  by  showing, 

(1.)     What  is  their  pattern, 

(2.)     What  is  their  rule. 

(3.)  What  is  their  measure,  or  whereto  they  may 
attain. 

First.  The  pattern  which  we  ought  continually  to 
bear  in  our  eyes,  v^^hereto  onr  affections  ought  to  be 
conformed,  is  Jesus  Christ,  and  the  affections  of  his 
holy  soul.  The  mind  is  the  seat  of  all  our  affections  5 
and  this  is  that  which  we  ought  continually  to  design 
and  endeavor,  namely,  that  the  same  mind  be  in  us 
that   was   in   Christ  Jesus,   Phil.  ii.  5.     To   have  our 

29 


338  OF    SPIRITUAL    MINDEDNESS. 

minds  so  affected  with  spiritual  things  as  was  the  mind 
of  Christ,  is  the  principal  part  of  our  duty  and  grace. 
Nor  do  I  think  that  any  man  can  attain  any  considera- 
ble degree  in  spiritual  mindedness,  who  is  not  much 
in  the  contemplation  of  the  same  mind  that  w^as  in 
Christ,  2  Cor.  iii.  18.  To  this  purpose,  ought  we  to 
furnish  our  minds  with  instances  of  the  holy  affections 
that  were  in  Christ,  and  their  blessed  exercise  on  all 
'occasions.  The  scripture  makes  a  full  representation 
of  them  to  us,  and  we  ought  lo  be  conversant  in  our 
meditations  on  them.  What  glorious  things  are  spo- 
ken of  his  love  to  God,  and  his  delight  in  him,  whence 
also  he  delighteth  to  do  his  will,  and  his  law  was  in 
the  midst  of  his  bowels,  Psal.  xl.  8,  seated  in  the  throne 
of  his  affections  !  What  pity  and  compassion  had  he 
for  the  souls  of  men,  yea,  for  the  whole  human  kind, 
in  all  their  sufferings,  pains  and  distresses  !  How  were 
all  his  affections  always  in  perfection  of  order,  under 
the  conduct  of  the  spirit  of  his  mind !  Thence  was 
*his  self-denial,  his  contempt  of  the  world,  his  readi- 
ness for  the  cross,  to  do  or  suffer  according  to  the  will 
x>[  God.  If  this  pattern  be  continually  before  us,  it 
will  put  forth  a  transforming  efficacy  to  change  us 
into  the  same  image.  When  we  find  our  m.inds  liable 
to  any  disorders,  cleaving  inordinately  to  the  things 
of  this  world,  moved  with  intemperate  passions,  vain 
and  frothy  in  conversation,  darkened  or  disturbed  by 
the  fumes  of  distempered  lusts,  let  us  call  things  to  an 
account,  and  ask  of  ourselves,  whether  this  be  the 
frame  of  mind  that  was  in  Christ  Jesus  ?  This, 
therefore,  is  an  evidence  that  our  affections  are  spirit- 
ually renewed,  and  that  they  have  received  some  pro- 
gress in  an    assimilation  to    heavenly  things  :  namely, 


OF    SPmiTTTAL   MINDEDNESS.  339 

when  the  soul  is  delighted  in  making  Christ  their  pat- 
tern in  all  things. 

Secondly.  The  rule  of  our  affections  in  their  ut- 
most spiritual  improvements,  is  the  scripture.  And 
two  things  are  respected  in  them  : 

(1.)     Their  internal  actings. 

(2.)  Their  exercise  in  outward  ways  and  means 
whereby  they  are  expressed.  Of  them  both,  the  scrip- 
ture is  the  entire  rule.  And  with  respect  to  the  for- 
mer, it  gives  us  one  general  law,  or  rule,  that  is  com- 
prehensive of  all  others ;  namely,  that  we  love  the 
Lord  our  God  with  all  our  hearts,  souls,  minds,  and 
strength.  The  actings  of  all  our  affections  towards 
God,  in  the  utmost  degree  of  perfection,  is  required 
of  us  j  that  in  all  instances  we  prefer  and  value  him 
above  all  things ;  that  we  inseparably  cleave  to  him, 
and  do  nothing  whatever,  at  any  time,  that  is  not  influ- 
enced and  directed  by  the  love  of  God.  This  perfect 
tion,  as  we  shall  see  immediately,  is  not  attainable  ab- 
solutely in  this  life ;  but  it  is  proposed  to  us  as  that 
which  the  excellency  of  God's  nature  requires,  which 
the  powers  and  faculties  of  our  nature  were  created  for, 
and  which  we  ought  in  all  things  to  design  and  aim  at. 
But  the  indispensable  obligation  of  this  rule  is,  that 
we  should  always  be  in  a  sincere  endeavor  to  cleave  to 
God  continually  in  all  things,  to  prefer  him  above  all, 
and  delight  in  him  as  our  chiefest  good.  When  this 
frame  and  disposition  is  habitually  fixed  in  our  minds, 
it  will  declare  and  act  itself  in  all  instances  of  duties, 
on  all  occasions  of  trial,  when  other  things  put  in  for  a 
predominant  interest  in  our  affections,  as  they  do  eve- 
ry day.  And  if  it  be  not  so  with  us,  we  shall  be  at  a 
continual  loss  in  all  our  ways.  This  is  that  which 
makes  us  lifeless  and   heartless    in  duties,,  careless  in 


340  OF    SPIRITUAL    MINDEDNESS. 

temptations  or  occasions  of  them,  forgetful  of  God, 
when  it  is  impossible  we  should  be  preserved  from  sin 
without  a  due  remembrance  of  his  holiness.  In  brief, 
the  want  of  a  predominant  love  to  God,  kept  in  con- 
tinual exercise,  is  the  spring  of  all  that  unprofitable 
profession  of  religion  that  the  world  is  filled  with. 

Secondly.  There  are  outward  ways  and  duties 
whereby  our  spiritual  affections  are  expressed.  The 
rule  of  them  also  is  the  scripture.  The  way  marked 
out  therein,  is  the  only  channel  wherein  the  stream  of 
our  spiritual  affections  takes  its  course  to  God.  The 
graces  required  therein,  are  to  act  themselves  by  this 
rule:  the  duties  it  prescribes,  are  those  which  they 
stir  up  and  enliven  ;  the  religious  worship  which  it 
appoints,  is  that  wherein  they  have  their  exercise. 
Where  this  rule  hath  been  neglected,  men's  religious 
affections  have  grown  irregular,  yea,  wild  and  ungov- 
ernable. All  the  superstitions  that  the  world  is  filled 
with,  owe  their  original  principally  to  men's  affections 
set  loose  from  the  rule  of  the  word.  There  is  nothing 
so  fond,  absurd,  and  foolish,  but  they  have  imbondaged 
the  souls  of  men  to  ;  nothing  so  horrid  and  difficult 
but  they  have  engaged  them  in.  And  lia\^ing  once 
taken  to  themselves  this  liberty,  the  corrupt  minds  of 
men  are  a  thousand  times  more  satisfied  than  in  the 
regular  exercise  of  them  according  to  the  word  of 
God.  Hence  they  will  rejoice  in  such  penances  as  are 
not  without  their  austerities ,  in  such  outward  duties 
of  devotion  as  are  troublesome  and  chargeable  ;  in 
every  thing  that  hath  a  show  of  wisdom  in  will  wor- 
ship, and  humility  and  neglect  of  the  body.  Hence 
will  all  their  affections  be  more  sensibly  moved  by 
images  and  pictures,  and  a  melting  devotion  be  stirred 
up  in  them,  than  by  all  the  motives  and  incentives 


OF    SPIRITUAL    MINDEDNESS.-  3^1 

which  God  proposeth  to  them  to  draw  their  affections 
to  himself.  Nothing  is  more  extravagant  than  the 
affections  of  men,  tinctured  with  some  devotion,  if 
they  forsake  the  rule  of  the  scripture. 

Thirdly.  There  is  considerable  concerning  them, 
the  measure  of  their  attainments,  or  what,  through  due 
exercise  and  holy  diligence,  they  may  be  raised  to. 
Now  this  is  not  absolute  perfection.  '  Not  as  though 
I  had  already  attained,  or  were  already  perfect,  but  I 
follow  after,'  as  the  apostle  speaks,  Phil.  iii.  12.  But 
there  is  that  attainable,  which  those  who  pretend 
highly  to  perfection  seem  to  be  strangers  to.  And  the 
state  of  our  affections  under  a  due  exercise  on  heav- 
enly things,  and  in  their  assimilation  to  them,  may  be 
fixed  in  these  three  things  : 

(1.)  An  habitual  suitableness  to  spiritual,  things  upon 
the  proposal  of  them.  The  ways  whereby  spiritual 
things  are  proposed  to  our  minds  are  various.  They 
are  so,  directly,  in  all  ordinances  of  divine  worship ; 
they  are  so,  indirectly,  and  in  just  consequence,  by  all 
the  especial  providences  wherein  we  are  concerned  by 
our  own  thoughts  and  stated  meditations ;  they  are  so 
by  the  motions  of  the  Holy  Spirit,  when  he  causeth  us 
to  hear  a  word  behind  us,  saying,  this  is  the  way,  walk 
in  it ;  by  holy  converse  with  others  ;  by  all  sorts  of 
occurrences.  And  as  the  ways  of  their  proposal  are 
various,  so  the  times  and  seasons  wherein  a  represen- 
tation of  them  is  made  to  us,  are  comprehensive  of  all,, 
at  least  are  not  exclusive  of  any,  times  and  seasons  of 
our  lives.  Be  the  way  of  their  proposal  what  it  will, 
and  whenever  be  the  season  of  it,  if  our  affections  are. 
duly  improved  by  spiritual  exercises,  they  are  suited 
to  them,  and  will  be  ready  to  give  them  entertainment. 
Hence,  or  for  want  hereof,  on  the   other  hand,  are  ter- 

29* 


342  OF    SPIRITUAL   MINDEDNESS. 

giversations  and  shiftings  in  duties,  proneness  to  com- 
ply with  diversion,  all  to  keep  off  the  mind  from  closing 
with,  and  receiving  of,  those  spiritual  things  which  it 
is  not  suited  to.  Wherefore,  as  to  the  solemn  way  of 
proposing  spiritual  things  to  our  minds  which  is  in  and 
by  the  ordinances  of  divine  worship,  when  men  have  a 
prevalent  loathness  to  engage  in  them,  or  when  they 
are  satisfied  with  an  outward  attendance  on  them,  but 
are  not  enabled  to  a  vigorous  stirring  up  of  the  inward 
man,  to  an  holy  affectionate  converse  with  spiritual 
and  heavenly  things,  it  is  because  they  are  carnal. 
When  men  can  receive  the  fiery  darts  of  Satan  in  his 
temptations  into  their  bosoms,  and  suffer  them  to  abide 
there,  yea,  foster  and  cherish  them  in  thoughts  of  the 
lusts  that  they  kindle,  but  quickly  quench  the  motions 
of  the  Spirit,  stirring  them  up  to  the  embracing  of 
heavenly  things  ;  they  are  carnal,  and  carnally  minded. 
When  providences  of  concernment  in  afflictions,  trials, 
deliverances,  do  not  engage  the  mind  in  thoughts  of 
spiritual  things,  and  excite  the  affections  to  the  attain- 
ment of  them,  men  are  carnal  and  earthly.  When 
every  lust,  corruption,  or  passion — as  anger,  envy,  dis- 
pleasure at  this  or  that  person  or  thing,  can  divert  the 
mind  from  compliance  with  the  proposal  of  spiritual 
things  that  is  made  to  it,  we  are  carnal. 

It  is  otherwise,  when  our  affections  are  conformed 
to  things  spiritual  and  heavenly.  Upon  every  proposal 
of  this,  the  mind  finds  a  suitableness  to  itself,  like  that 
which  a  well  disposed  appetite  finds  to  savory  meat. 
As  the  full  soul  loathes  the  honey  comb,  so  a  mind 
under  the  power  of  carnal  affections,  hath  an  aversion 
to  all  spiritual  sweetness.  But  spiritualized  affections 
desire  them,  have  an  appetite  to  them,  readily  receive 


OF    SPIRITUAL    MINDEDNESS.  343 

them  on  all  occasions,   as  those   which  are  natural  to 
them,  as  milk  is  to  new  born  babes. 

(2.)  Affections  so  disposed,  constantly  find  a  gust,  a 
pleasant  taste,  a  relish,  in  spiritual  things.  They  do 
in  them  taste  that  the  Lord  is  gracious,  1  Pet.  ii.  3. 
To  taste  of  God's  goodness,  is  to  have  an  experience 
of  a  savory  relish  and  sweetness,  in  converse  and  com- 
munion with  him.  And  persons  v/hose  affections  are 
thus  rene^ved  and  thus  improved,  do  taste  a  sweet 
savor  in  all  spiritual  things.  Some  of  them,  as  a  sense 
of  the  love  of  Christ,  are  sometimes  as  it  were  too 
hard  for  them,  and  overpower  them,  until  they  are  sick 
of  love,  and  rejoice  with  joy  unspeakable  and  full  of 
glory.  Neither  is  there  any  of  them,  however  condic- 
ted  with  afflictions  or  mortifications,  but  is  sweet  to 
them,  Prov.  xxvii.  7.  Every  thing  that  is  wholesome 
food,  that  is  good  nourishment,  though  it  be  but  bitter 
herbs,  is  sweet  to  him  that  is  hungry.  And  v/hen  by 
our  affections  we  have  raised  up  in  us  a  spiritual  appe- 
tite to  heavenly  things,  however  any  of  thera  in  their 
own  nature,  or  in  their  dispensation,  may  be  bitter  to 
flesh  and  blood,  as  are  all  the  doctrines  of  the  cross^ 
they  are  all  sweet  to  us,  and  we  can  taste  how  gracious 
the  Lord  is  in  them.  When  the  soul  is  filled  with 
earthly  things,  the  love  of  this  world,  or  when  the 
appetite  is  lost  by  spiritual  sickiiess,  or  vitiated  and 
corrupted  by  any  prevalent  sin,  heavenly  things  are 
unsavory  and  sapless,  or,  as  Job  speaks,  like  the  white 
of  an  eggy  Avherein  there  is  no  taste.  There  may  be 
in  the  dispensation  of  the  word  a  taste,  or  pleasing 
relish,  given  to  the  fancy  ;  there  may  be  so  to  the 
notional  understanding,  when  the  affections  find  no 
complacency  in  the  things  themselves.  But  to  them 
who    are    spiritually    minded  to  the  degree   intended, 


344?  OF    SPIRlTUi\L    MINDEDNESS. 

they  are  all  sweet,    savory,    pleasant ;  the   affections 
taste  them  immediately,  as  the  palate  doth  meat. 

(3.)  They  are  a  just  repository  of  all  graces,  and 
therein  the  treasury  of  the  soul.  There  are  graces  of 
the  spirit,  whose  formal  direct  residence  is  in  the 
understanding  and  the  will,  as  faith  itself.  And  therein 
are  all  other  graces  radically  comprised  j  they  grow 
from  that  root.  Howbeit  the  most  of  them  have  their 
principal  residence  in  the  affections.  In  them  are  they 
preserved  secure  and  ready  for  exercise,  on  all  occa- 
sions: and  when  they  are  duly  spiritual,  there  is 
nothing  that  tends  to  their  growth  or  improvement,  to 
their  cherishing  or  quickening,  which  they  stand  in 
need  of  continually,  and  which  God  hath  made  provis- 
ion for  in  his  word,  but  they  readily  receive  it,  lay  it 
tip,  keep  and  preserve  it.  Hereby  they  come  to  be 
filled  with  grace,  with  all  graces  ;  for  there  is  room  in 
them  for  all  the  graces  of  the  spirit  to  inhabit ;  and 
they  readily  comply  with  the  light  and  direction  of 
faith  to  their  exercise.  When  faith  discerns  and  deter- 
mines that  there  is  any  thing  to  be  done  or  suffered  in 
a  way  of  duty  to  the  glory  of  God,  the  affections  thus 
disposed  do  not  shut  up  or  stifle  the  graces  that  are  in 
them,  but  cheerfully  offer  them  to  their  proper  exer- 
cise. 

These  are  some  of  those  things,  which  our  affections, 
conformed  to  heavenly  things,  will  attain  to.  And 
thus  it  is  with  affections  spiritually  renewed  ',  by  being 
fixed  on  things  spiritual  and  heavenly,  they  are  more 
and  more  conformed  to  them,  made  like  them,  and 
become  more  spiritual  and  heavenly  themselves. 

It  is  not  thus  with  them  whose  affections  have  only 
an  occasional  change  wrought  upon  them  by  the  means 
before  described,  but  are  not  spiritually  renewed  j  yea, 


OF    SPIRITUAL    MINDEDNESS.  34S^ 

on  the  contrary,  such  persons  design  to  debate  spiritual 
things,  to  bring  down  heavenly  things  into  a  conformity 
with  their  affections,  whifeh,  however  changed,  are  not 
spiritual,  but  carnal.     To  evince  this,  we  may  observe, 

(1.)  These  affections  are  under  the  light  and  conduct 
of  such  notions  in  the  mind  and  understanding,  as  do 
not  give  a  clear  distinct  representation  of  them  in  their 
own  nature  to  them.  For  where  they  are  not  them- 
selves spiritually  renewed,  there  the  mind  itself  is 
carnal  and  unrenewed.  And  such  a  mind  discernetL 
not  the  things  of  God,  nor  can  do  so,  because  they  are 
spiritually  discerned.  They  cannot  be  discerned 
aright  in  their  own  beauty  and  glory,  but  in  and  by  a 
spiritual  saving  light,  which  the  mind  is  devoid  of. 
And  where  they  are  not  thus  represented,  the  affections 
cannot  receive,  or  cleave  to  them  as  they  ought,  nor 
will  ever  be  conformed  to  them. 

(2.)  Those  notions  in  such  persons  are  ofttimes 
variously  influenced  and  corrupted  by  fancy  and  imag- 
ination. They  are  merely  puffed  up  in  their  fleshly 
minds  ;  that  is,  they  are  filled  with  vain,  foolish,  proud 
imaginations,  about  spiritual  things,  as  the  apostle 
declares,  Col.  ii.  18,  19.  And  the  work  of  fancy  in  a 
fleshly  mind,  is  to  raise  up  such  images  of  spiritual 
things  as  may  render  them  suitable  to  natural  unre- 
newed affections. 

(3.)  This  in  the  progress  of  it  produceth  superstition, 
false  worship,  and  idolatry.  For  they  are  all  of  them 
an  attempt  to  represent  spiritual  things  in  a  way  suited 
to  carnal  unrenewed  affections  j  hence  men  suppose 
themselves  to  be  excited  by  them  to  love,  joy,  fear, 
delight,  in  the  things  themselves,  when  they  all  respect 
that  false  representation  of  them,  whereby  they  are 
suited  to  them  as  carnal.     These  have  been  the  spring 


346  OF    SPIRITUAL    MINDEDNESS. 

of  all  false  worship  and  idolatry  in  the  Christian  world. 

First.  The  mind  and  affections  have  been  changed 
and  tinctured  with  devotion  By  some  of  the  means  we 
have  before  insisted  on.  Herein  they  will  one  way  or 
other  be  exercised  about  spiritual  things,  and  are  ready 
to  receive  impressions  from  any  thing  that  superstition 
ean  impose  upon  them. 

Secondly.  They  are,  by  error  and  false  information, 
set  at  liberty  from  the  only  rule  of  their  actings  and 
exercise,  that  is,  the  word  of  God.  Men  satisfied 
themselves  that  so  their  affections  were  engaged  about 
things  spiritual  and  heavenly,  it  was  no  matter  at  all, 
whether  the  way  of  their  exercise  was  directed  by  the 
scripture  or  not.  Having  thus  lost  their  guide  and 
their  way,  every  ignis  fatuus^  every  wandering  meteor, 
allures  them  to  follow  its  conduct  into  foolish  super- 
stitions. Nothing  almost  is  so  ridiculous,  nothing  so 
horrid  and  difficult,  that  they  will  not  embrace  under 
the  notion  of  things  spiritual  and  heavenly. 

Thirdly.  The  carnal  minds  of  men,  having  no  proper 
distinct  apprehensions  and  notions  of  spiritual  things 
in  their  own  nature,  endeavor  to  represent  them  under 
such  notions  and  images  as  may  suit  their  carnal  unre- 
newed affections.  For  it  is  implanted  almost  indelibly 
upon  them,  that  the  end  of  all  knowledge  of  spiritual 
things  is  to  propose  them  to  the  embraces  of  the  affec- 
tions. It  were  easy  to  manifest,  that  from  these  three 
corrupt  springs,  arose  that  flood  of  idolatry  and  false 
worship  which  spread  itself  over  the  church  of  Rome, 
and  with  whose  machinations  the  minds  of  men  are  yet 
too  much  replenished. 

Fourthly.  Where  it  is  not  thus,  yet  carnal  affections 
variously  debase  spiritual  things,  to  bring  them  into  a 
conformity  with  themselves.     And   this    may  proceed 


OF    SPIRITUAL    mNBEDNESS.  34? 

SO  far,  until  men  think  wickedly,  that  God  is  altogeth- 
er like  to  them.  But  I  shall  not  insi&t  on  these  things 
any  further. 

Lastly.  Where  affections  are  spiritually  renewed, 
the  person  of  Christ  is  the  centre  of  them ;  but  where 
they  are  changed  onlj^^,  they  tend  to  an  end  in  self. 
Where  the  new  man  is  put  on,  Christ  is  all  in  all.  Col. 
iii.  10,  11.  He  is  the  spring,  by  his  Spirit,  that  gives 
them  life,  light,  and  being;  and  he  is  the  ocean  that 
receives  all  their  streams.  God,  even  the  Father, 
presents  not  himself  in  his  beauty  and  amiableness  as 
the  object  of  our  affections,  but  as  he  is  in  Christ,  act- 
ing his  love  in  him,  1  John  iv.  8,  9.  And  as  to  all 
other  spiritual  things,  renewed  affections  cleave  to 
them,  according  as  they  derive  from  Christ  and  lead 
to  him  ;  for  he  is  to  them  all  and  in  all.  It  is  he 
whom  the  souls  of  his  saints  love  for  himself,  for  his 
own  sake,  and  all  other  things  of  religion  in  and  for 
him.  The  air  is  pleasant  and  useful,  that  without 
which  we  cannot  live  or  breathe ;  but  if  the  sun  did 
not  enlighten  it,  and  warm  it  with  its  beams  ;  if  it 
were  always  one  perpetual  night,  and  cold,  what  re- 
freshment could  be  received  by  it  1  Christ  is  the  sun 
of  righteousness,  and  if  his  beams  did  not  quicken, 
animate,  and  enlighten  the  best,  the  most  necessary 
duties  of  religion,  nothing  desirable  would  remain  in 
them.  This  is  the  most  certain  character  of  affec- 
tions spiritually  renewed.  They  can  rest  in  nothing 
but  in  Christ ;  they  fix  on  nothing  but  what  is  amiable 
by  a  participation  of  his  beauty  ;  and  in  whatever  he 
is,  therein  they  find  complacency.  It  is  otherwise 
with  them  whose  affections  may  be  changed,  but  are 
not  renewed.  The  truth  is,  and  it  may  be  made  good 
by  all  sorts  of  instances,  that  Christ    in  the    mystery 


'3^8  OF    SPIRITTJAL    MINDEDNESS. 

of  his  person,  and  in  the  glory  of  his  meditation,  are 
the  only  things  that  they  dislike  in  religion.  False 
representations  of  him  by  images  and  pictures,  they 
may  embrace  ;  and  delight  in  false  notions  of  his  pre- 
sent glory,  greatness,  and  power,  may  affect  them ;  a 
worship  of  their  own  devising  they  may  give  to  him, 
and  please  themselves  in  it ;  corrupt  opinions  con- 
cerning his  office  and  grace,  may  possess  their  minds, 
and  they  may  contend  for  them  ;  but  those  who  are 
not  spiritually  renewed,  cannot  love  the  Lord  Jesus 
Christ  in  sincerity  :  yea,  they  have  an  inward  secret 
aversion  from  the  mystery  of  his  person  and  his  grace. 
It  is  self  which  all  their  affections  centre  in,  the  ways 
whereof  are  too  long  here  to  be  declared. 

This  is  the  first  thing  that  is  required,  to  render  our 
affections  in  such  a  state  and  condition,  as  that  from 
and  by  them  we  may  be  spiritually  minded,  namely, 
that  they  themselves  are  spiritually  and  savingly  re- 
newed. 

The  things  that  remain  will  admit  of  a  speedy  dis- 
patch, as  I  suppose. 


CHAPTER    XIX. 


The  second  thing  required  that  we  may  be  spiritu- 
ally minded,  as  to  the  interest  of  our  affections  there- 
in, is  the  object  of  them  about  which  they  are  conver- 
sant, and  whereto  they  adhere.  What  this  is  materi- 
ally, or  what  are  the  spiritual  things  which  our  affec- 
tions are  to  be  set  upon,  hath  been  declared  already, 
under  the  consideration  of  the  object  of  our  thoughts 
and  meditations,  for  they  are  the  same.  Yea,  as  hath 
been  intimated,  the  fixing  of  our  affections  upon  them 
is  the  spring  and  cause  of  our  thoughts  about  them. 


OF    SriRlTUAL   MINDEDNESS.  34-9 

But  that  which  we  shall  now  mquire  into,  is  the  true 
notion  and  consideration  of  spiritual  and  heavenly- 
things,  which  renders  them  the  formal  proper  object 
of  spiritual  affections,  and  is  the  reason  of  their  adher- 
ence to  them.  For,  as  was  intimated  before,  men  may- 
have  false  notions  of  spiritual  things,  under  which  they 
may  like  them  and  embrace  them  with  unrenewed  affec- 
tions. Wherefore  we  shall  inquire  into  some  pf  those 
considerations  of  heavenly  things,  under  which  affec- 
tions, spiritually  renewed,  satisfactorily  cleave  to  with 
delight  and  complacency. 

(1.)  And  the  first  is,  that  as  they  comprehend  God 
in  Christ,  and  in  all  other  things,  as  deriving  from 
him,  and  tending  to  him,  they  have  an  infinite  beauty, 
goodness,  and  amiableness  in  them,  which  are  power- 
fully attractive  of  spiritual  affections,  and  which  alone 
are  able  to  fill  them,  to  satisfy  them^  to  give  them  rest 
and  acquiescency.  Lov^e  is  the  most  ruling  and  preva- 
lent affection  in  the  ^vhole  soul :  but  it  cannot  be  fixed 
on  any  object  without  an  apprehension,  true  or  false, 
of  an  amiableness  and  desirableness  in  it,  from,  a  good- 
ness suitable  to  ail  its  desires; 

And  our  fear,  so  far  as  it  is  spiritual,  hath  divine 
goodness  for  its  object,  Hos.  iii.  5.  Unless  this  be 
that  which  draws  our  hearts  to  God,  and  the  things  of 
God,  in  all  pretences  of  love  to  him,  men  do  but  frame 
idols  to  themselves,  according  to  their  own  understand- 
ing, as  the  prophet  speaks,  Hos.  xiii.  2.  Wherefore, 
that  our  affections  may  cleave  to  spiritual  things  in  a 
due  manner,  three  things  are  required. 

(1.)  That  we  apprehend,  and  do  find  a  goodness,  a 

beauty,  and  thence  an  amiableness  and  desirableness  in 

them,  Zech.  ix.  17.     Many  pretend  to    love   God    and 

spiritual  things,  but  they  know   not  why.     Why  they 
30 


350  OF    SPIRITUAL    MINDEDNESS* 

love  other  things,  they  know  well  enough,  but  why 
they  love  God,  they  cannot  tell.  Many  are  afraid  of 
him,  and  suppose  they  ought  to  love  him,  and  therefore 
pretend  so  to  do,  though  indeed  they  know  they  do 
not ;  they  do  but  flatter  him  with  their  lips,  when 
their  hearts  are  far  from  him.  Some  are  much  affect- 
ed with  the  benefits  and  mercies  they  receive  from 
him,  and  suppose  they  love  him  on  that  account.  But 
this  love  is  no  other  but  what  the  devil  falsely  charg- 
ed Job  with,  chap.  i.  8 — 11.  Some  have  delight  in 
the  outward  modes  and  rites  of  divine  worship,  where- 
wilh  they  satisfy  themselves  that  they  love  God  and 
spiritual  things,  when  they  only  please  their  own  im- 
aginations and  carnal  minds.  Many  have  a  traditional 
apprehension  that  they  ought  to  love  God  ;  they  know 
no  reason  Why  they  should  not ;  they  know  it  will  be 
ill  for  them  if  they  do  not,  and  these  take  it  for  granted 
that  they  do.  How  few  are  there,  who  have  that 
spiritual  discerning  and  apprehension  of  the  divine  ex- 
cellencies, that  view  of  the  excellency  of  the  good- 
ness and  love  of  God  in  Christ,  as  thereby  alone  to  be 
drawn  after  him,  and  to  delight  in  him!  yet  is  this  the 
ground  of  all  sincere  real  love  to  God.  Two  things 
are  required  that  we  may  apprehend  an  amiable  good- 
ness in  any  thing,  and  cleave  to  it  with  sincere  aflfec- 
tion. 

First.    A  real  v/orth,  or  excellency  in  itself. 

Secondly.  A  suitableness  therein  to  our  condition, 
state,  and  desires  after  blessedness.  The  first  of  these 
is  in  God,  from  what  he  is  in  himself;  the  latter  is 
from  what  he  is  to  us  in  Christ  ;  from  both  he  is  the 
only  suitable  object  to  our  afiections.  Under  this  ap- 
prehension do  we  love  God  for  himself,  or  for  his  own 
sake  ;  not  exclusively  to  our  own  advantage   therein  : 


OF    SPIRITUAL    MINDEDNESS.  351 

for  a  desire  of  union  and  enjoyment,  which  is  our  only 
advantage,  is  inseparable  from  this  love. 

It  may  be,  some  cannot  say  that  a  distinct  apprehen- 
sion of  these  things  was  the  first  foundation  and  cause 
of  their  love  to  God  j  yet  are  they  satisfied  that  they 
do  love  him  in  sincerity  with  all  their  souls.  And  I 
say,  it  may  be  so.  God  sometimes  casts  the  skirts  of 
his  own  love  over  the  heart  of  a  poor  sinner,  and  effi- 
caciously draws  it  to  himself,  without  a  distinct  ap- 
prehension of  these  things,  by  a  mere  sense  of  the 
love  it  hath  received.  So  Elijah  passed  by  Elisha, 
and  cast  his  mantle  upon  him  as  a  transient  act. 
But  there  was  such  a  communication  of  virtue  there- 
by, that  he  ran  after  him,  and  would  not  be  deferred, 
though  Elijah  said,  Go  back  again,  for  what  have  I 
done  to  thee  ?  1  Kings  xix.  19,  20.  Wken  God  hath  ro 
cast  his  love  on  any  soul,  it  follows  after  him  with  all 
its  affections.  And  whereas  God  may  seem,  at  some 
times,  to  say,  Go  back  again,  for  what  have  I  done  to 
thee  1  its  answer  is,  Lord,  v/hither  shall  I  go  1  I  can- 
not leave  thee,  my  heart  is  given  up  to  thee,  and  shall 
never  be  taken  from  thee. 

But  I  say  to  such,  and  to  all  others,  that  if  we 
would  have  refreshing  evidences  of  our  love  to  God, 
that  it  is  sincere,  if  we  would  have  it  thrive  and  flourish, 
be  fervent  and  constant,  we  are  to  exercise  ourselves 
to  the  contemplation  of  divine  goodness,  and  the  suit- 
ableness of  it  to  our  souls  in  and  by  Jesus  Christ. 
Nor  can  we  cleave  to  any  spiritual  things  whatever, 
with  sincere  affections,  but  under  these  notions  of  it. 

First,  That  it  hath  a  real  worth  or  excellency  in 
itself. 

Secondly.  That  it  is  suitable  and  desirable  to  us. 
And  it  is  to  be  bewailed  to  see  how  many  walk  at  ran- 


352  OF    SPIRITUAL    MINDEDNESS. 

dom  in  profession,  that  know  neither  what  they  do  nor 
where  they  go. 

Secondly.  As  we  must  see  a  goodness  and  proba- 
blen'ess  in  spiritual  things  absolutely,  so  that  we  may 
fix  our  affections  on  them  in  a  due  manner,  so  we  must 
see  it  comparatively  with  respect  to  all  other  things, 
which  gives  them  a  preference  in  our  affections  be- 
fore and  above  them  all.  The  trial  of  love  lies  in  the 
prevailing  degree,  on  more  or  less.  If  we  love  other 
things,  father,  mother,  houses,  lands,  possesions,  more 
than  Christ,  we  do  not  love  him  at  all.  Nor  is  there 
any  equality  allowed  in  this  matter,  that  we  may 
equally  love  temporal  and  spiritual  things.  If  we  love 
not  Christ  more  than  all  these  things,  we  love  hini 
not  at  all.  Wherefore,  that  our  affections  may  cleave 
to  them  in  a  due  manner,  we  must  see  an  excellency 
in  things  spiritual  and  heavenly,  rendering  them  more 
desirable  than  all  other  things  whatever. 

With  what  loving  countenances  do  men  look  upon 
their  temporal  enjoyments!  with  what  tenacious  em- 
braces do  they  cleave  to  them!  They  see  that  in 
them  which  is  amiable,  which  is  desirable  and  suitable 
to  their  affections.  Let  them  pretend  what  they 
please,  if  they  see  not  a  greater  goodness,  that  which 
is  more  amiable,  more  desirable  in  spiritual  things, 
they  love  them  not  in  a  due  manner  ;  it  is  temporal 
thincfs  that  hath  the  rule  of  their  affections.  Our 
Psalmist  prefers 'Jerusalem  before  his  chiefest  joy,' 
Ps.  cxxxvii.  6.  Another  affirms,  that  the  '  law  of  God's 
mouth  was  better  to  him  than  thousands  of  gold  and 
silver,'  Ps.  cxix.  72.  More  to  be  desired  are  the 
'  statutes  of  the  Lord  than  gold,  yea,  than  much  fine 
gold ;  sweeter  also  than  honey,  or  the  honey  comb,' 
Ps.  xix.  10.     For  '  v/isdom   is   better  than  rabies,  and 


©F    SPIRITUAL    MINDEDNES3.  353 

-all  things  that  may  be  desired  are  not  to  be  compared 
unto  it,'  Prov.  viii.  11.  This  is  the  only  stable  foun- 
dation of  all  divine  affections.  A  spiritual  view  and 
judgment  of  a  goodness,  an  excellency  in  them,  in- 
comparably above  whatever  is  in  the  most  desirable 
things  in  this  world,  are  required  thereto.  And  if  the 
affections  of  many  pretending  highly  to  them,  should 
come  to  be  weighed  in  this  balance,  I  fear  they  would 
be  found  light  and  wanting.  However,  it  is  the  duty 
of  them  who  would  not  be  deceived  in  this  matter, 
which  is  of  eternal  importance,  to  examine  what  is 
that  goodness  and  excellency  which  is  in  spiritual 
thitigs,  which  they  desire  in  them,  upon  the  account 
whereof  they  sincerely  value  and  esteem  them  above 
all  things  in  this  world  whatever.  And  let  not  any 
deceive  themselves  with  vain  words  and  pretences, 
whilst  their  esteem  and  valuation  of  present  enjoy- 
ments doth  evidently  engage  all  their  affections,  their 
care,  their  diligence,  their  industry,  so  as  that  a  man 
of  a  discerning  spirit  may  even  feel  them  turned  into 
self,  whilst  they  are  cold,  formal,  negligent,  about  spir- 
itual things,  we  must  say,  how  dwelleth  the  love  of 
God  in  them  1  Much  more,  when  we  see  men  not 
only  giving  up  the  whole  of  their  time  and  strength, 
with  the  vigor  of  their  spirits,  but  sacrificing  their 
consciences  also,  to  the  attaining  of  dignities,  honors, 
preferments,  wealth,  and  ease  in  the  world,  who  know 
in  their  own  hearts  that  they  perform  religious  duties 
with  respect  to  temporal  advantages,  I  cannot  con- 
ceive how  it  is  possible  they  should  discern  and  ap- 
prove of  a  goodness  and  excellency  in  spiritual  things 
above  all  others. 

A  due  consideration  is  required  hereto,  that  all  spir- 
itual thino^s  proceed    from,  and    are    resolved    into,  an 
30* 


354  OF    SPIRITUAL   MINDEDNESS. 

infinite  fountain  of  goodness,  so  as  that  our  affections 
may  absolutely  come  to  rest  and  complacency,  and 
find  full  assured  satisfaction  in  them.  It  is  otherwise 
as  to  all  temporal  things.  Men  would  fain  have  them 
to  be  such  as  might  give  absolute  rest  and  satisfaction 
to  all  their  affections.  But  they  are  every  one  of  them 
so  far  from  it,  that  all  of  them  together  cannot  com- 
pose their  minds  in  rest  and  peace  for  one  hour. 
They  gain  sometimes  a  transport  of  affections,  and 
seem  for  a  season  to  have  filled  the  w^hole  soul,  so  as 
it  hath  no  liesure  to  consider  their  emptiness  and  van- 
ity. But  a  little  composure  of  men's  thoughts,  show 
that  they  are  but  a  diversion  in  a  journey  or  labor  j 
they  are  no  rest.  Hence  are  they  called  broken  cis- 
terns, that  will  hold  no  water.  Let  a  man  prize  them 
at  the  highest  rate  that  it  is  possible  for  a  rational 
creature  to  be  seduced  into  the  thoughts  of,  whereof 
there  have  been  prodigious  instances  ;  let  him  possess 
them  in  abundance,  beyond  whatever  any  man  enjoyed 
in  this  world,  or  his  own  imagination  could  beforehand 
reach  to ;  let  him  be  assured  of  the  utmost  peaceable 
continuance  in  the  enjoyment  of  them  that  his  and 
their  natures  are  capable  of :  yet  would  he  not  dare  to 
pretend,  that  all  his  affections  were  filled  and  satisfied 
with  them,  that  they  afforded  him  perfect  rest  and 
peace.  Should  he  do  so,  the  working  of  his  mind 
every  day,  would  convince  him  of  his  falsehood  and 
folly. 

But  all  spiritual  things  derive  from,  and  lead  to, 
that  which  is  infinite,  which  is  therefore  able  to  fill 
all  our  affections,  and  to  give  them  full  satisfaction 
with  rest  and  peace.  They  all  lead  us  to  the  fountain 
of  living  waters,  the  eternal  spring  of  goodness  and 
blessedness. 


OF    SPIRITUAL   MINDEBNESS.  355 

1  do  not  say  that  our  affections  do  attain  to  this  full 
rest  and  satisfaction  in  this  life  :  but  what  they  come 
short  of  therein,  ariseth  not  from  any  defect  in  the 
things  themselves  to  give  this  rest  and  satisfaction,  as 
it  is  witli  the  whole  world ;  but  from  the  weakness  of 
our  affections  themselves,  which  are  in  part  only  re- 
newed, and  cannot  take  in  the  full  measures  of  divine 
goodness,  which  in  another  Avorld  they  will  receive. 
But  whilst  we  are  here,  the  more  Ave  receive  them 
into  our  minds  and  souls,  the  more  firmly  we  adhere 
to  them,  the  nearer  approaches  we  make  to  our  rest 
and  centre. 

Secondly.  Spiritual  things  are  to  be  considered  as 
they  are  filled  with  divine  wisdom.  I  speak  not  of 
himself,  whose  essential  wisdom  is  one  of  the  most 
amiable  excellencies  of  his  holy  nature  ;  but  of  all  the 
effects  of  his  will  and  grace  by  Jesus  Christ.  All  spir- 
itual truths,  all  spiritual  and  heavenly  things,  whereby 
God  reveals  and  communicates  himself  to  the  souls  of 
men,  and  all  the  ways  and  means  of  our  approach  to 
him  in  faith  and  obedience  through  Christ  Jesus,  I  now 
intend.  All  these  are  filled  with  divine  wisdom.  See 
1  Cor.  ii.  7.  Eph.  i.  8,  9,  and  iii.  10.  Now  wisdom  in 
itself,  and  in  all  the  effects  of  it,  is  attractive  of  ration- 
al affections.  Most  men  are  brutish  in  them  and  their 
actings,  for  tfie  most  part  pouring  them  out  on  things 
fleshly,  sensual,  and  carnal.  But  where  they  are  at 
all  reduced  under  the  conduct  of  reason,  nothing  is  so 
attractive  of  them,  so  suited  to  them,  which  they  de- 
light in,  as  that  v/hich  hath  at  least  an  appe^^rance  of 
wisdom.  A  wise  and  good  man  commands  the  affec- 
tions of  others,  unless  it  be  their  interest  to  hate  and 
oppose  him,  as  commonly  it  is:  and  where  there  is 
true  v/isdom  in  the  conduct  of  civil  affairs,  sober  men 


356  OF    SPIRITUAL    MINDEDNESS. 

cannot  but  approve  of  it,  like  it,  delight  in  it ;  and  men 
of  understanding  bewail  the  loss  of  it,  since  craft, 
falsehood,  treachery,  and  all  sorts  of  villany,  have  driv- 
en it  out  of  the  world.  So  is  divine  wisdom  attractive 
of  divine  gracious  affections.  The  Psalmist  declares 
his  admiration  of,  and  delight  in,  the  works  of  God, 
because  '  he  hath  made  them  all  in  wisdom,'  Ps.  civ. 
24.  Those  characters  of  divine  wisdom  which  are 
upon  them,  which  they  are  filled  with,  draw  the  souls 
of  men  into  a  delightful  contemplation  of  them.  But 
all  the  treasures,  all  the  glory  of  this  wisdom,  are  laid 
up,  and  laid  forth,  in  the  great  spiritual  things  of  the 
gospel  in  the  mystery  of  God  in  Christ,  and  the  dis- 
pensation of  his  grace  and  goodness  to  us  by  him 
The  consideration  hereof  fills  the  souls  of  believers 
with  holy  admiration  and  delight,  and  thereon  they 
cleave  to  them  Avith  all  their  afTections.  When  we  see 
there  is  light  in  them,  and  all  other  things  are  in  dark- 
ness, that  wisdom  is  in  them,  in  them  alone,  and  all 
other  things  are  filled  with  vanity  and  folly,  then  are 
our  souls  truly  affected  with  them,  and  rejoice  in 
them  with  joy  unspeakable  and  full  of  glory. 

Unto  the  most,  this  wisdom  of  God  is  foolishness. 
It  was  so  of  old,  as  the  apostle  testifieth,  1  Cor.  i. 
And  so  it  continues  yet  to  be.  And  therefore  is  the 
mystery  of  the  gospel  despised  by  them  ;  they  can  see 
neither  form  nor  comeljness  in  it,  for  which  it  should 
be  desired.  Nor  will  ever  any  man  have  sincere  spir- 
itual afTections  to  spiritual  things,  who  hath  not  a 
spiritual  view  of  the  wisdom  of  God  in  them. 

This  is  that  which  attracts  our  souls  by  holy  admi- 
ration to  unspeakable  delight.  And  the  reason  why 
men  do  so  generally  decline  from  any  love  to  t\ie  gos- 
pel, and  lose  all   satisfaction  in  the    mystery  oi    it   is, 


OF   SPIRITUAL   MINDEDNESS.  357 

because  they  are  not  able  to  discern  that  infinite  wis- 
dom which  is  the  spring,  life,  and  soul  of  it.  When 
our  minds  are  raised  to  thq  admiration  of  this  wisdom 
in  divine  revelations,  then  will  our  affections  cleave  to 
the  things  that  are  revealed. 

Thirdly.  The  acting  of  our  affections  in  their  ad- 
herence to  spiritual  things,  is  perfective  of  our  present 
state  and  condition.  That  which  of  all  other  things 
doth  most  debase  the  nature  of  man;  wherein  it 
makes  the  nearest  approaches  to  brutality ;  yea, 
whereby  it  becomes  in  some  respects  more  vile  than 
the  nature  of  beasts  ;  is  the  giving  up  of  the  affections 
to  things  sensual,  unclean,  base,  and  unworthy  of  its 
more  noble  principles.  Hence  are  men  said  to  debase 
themselves  unto  hell,  Isa.  Ivii.  9.  And  their  affections 
become  vile  ;  so  as  that  their  being  under  the  power 
of  them,  is  an  effect  of  revenging  justice  punishing 
men  for  the  worst  of  sins,  Rom.  i.  26.  There  is  no- 
thing more  vile,  nothing  more  contemptible,  nothmg 
more  like  to  beasts  in  baseness,  and  to  hell  in  punish- 
ment, than  is  the  condition  of  them  who  have  enslaved 
their  nature  to  brutish  sensual  affections.  I  say  vile 
affections  fixed  on,  and  cleaving  to,  sensual  objects, 
debase  the  nature  of  man,  and  both  corrupt  and  en- 
slave all  the  more  noble  faculties  of  it ;  the  very  con- 
sciences and  minds  of  men  are  defiled  by  them.  If 
you  see  a  man  whose  affections  are  set  inordinately 
on  any  thing  here  belov/,  it  is  easy  to  discern  how  he 
goes  off  from  his  native  v^^orth,  and  debaseth  himself 
therein. 

But  the  fixing  of  spiritual  affections  on  spiritual  ob- 
jects, is  perfective  of  our  present  state  and  condition. 
Not  that  we  can  attain  perfection  by  it  5  but  that  there- 
in  our   souls  are   in  a   progress  towards  perfection. 


358  OF    SPIRITUAL    MINDEDNESS. 

This  may  be  granted  ;  look  how  much  vile  affections 
fixed  on,  and  furiously  pursuing  things  carnal  and  sen- 
sual, debase  our  nature  bencjath  its  rational  constitu- 
tion, and  make  it  degenerate  into  bestiality  :  so  much 
spiritual  affections  fixed  on,  and  cleaving  to  things 
spiritual  and  heavenly,  exalt  our  nature  above  its  mere 
natural  capacity,  making  an  approach  to  the  state  of 
angels,  and  of  just  men  made  perfect.  And  as  brutish 
affections,  when  they  have  the  reins,  as  they  say,  on 
their  necks,  and  are  pursued  with  dehght  and  greedi- 
ness, darken  the  mind,  and  disturb  all  the  rational 
powers  of  the  soul,  (for  whoredom,  and  wine,  and  new 
wine,  do  take  away  the  heart,  as  the  prophet  speaks, 
and  wickedness  altereth  the  understanding ;)  so  holy 
affections  fixed  on  spiritual  things,  elevate,  enlarge  and 
enlighten  the  mind  Avith  true  wisdom  and  understand- 
ing. For  the  fear  of  the  Lord,  that  is  wisdom;  and 
to  depart  from  iniquity,  that  is  understrmding.  And 
again,  as  the  power  of  vile  affections  fills  the  soul  and 
conscience  with  tumult,  disorder,  fear,  and  shame, 
where  men  are  not  utterly  profligate,  so  as  that  the 
minds,  thoughts,  and  consciences  of  persons  under 
their  power,  is  a  very  hell  for  confusion  and  troubles  ; 
so  spiritual  affections,  duly  exercised  on  their  proper 
objects,  preserve  all  things  in  order  in  the  whole  soul, 
they  are  life  and  peace.  All  things  are  quiet  and  se- 
cure in  the  mind  ;  there  is  order  and  peace  in  the 
whole  soul,  in  all  its  faculties,  and  all  their  operations  j 
whilst  the  affections  are  in  a  due  prevailing  manner 
fixed  upon  the  things  that  are  above.  Hence  many 
persons,  after  great  turmoilings  in  the  w^orld,  after 
they  have  endeavored  by  all  means  to  come  to  rest  and 
satisfaction  therein,  have  utterly  renounced  all  con- 
cernments  in  earthly  things,  and   betaken  themselves 


OF    SPIRITUAL    MINDEDNESS.  359 

to  the  contemplation  of  things  above,  and  that  only. 
Many,  I  confess,  of  them,  were  mistaken  as  to  the 
practical  part  of  their  devotions,  having  various  super- 
stitions imposed  on  their  minds  by  the  craft  of  others ; 
but  they  missed  it  not  in  the  principle,  that  tranquility 
of  mind  was  attainable  only  in  setting  our  affections 
upon  things  above.  Jam.  iv.  1.  'From  whence  come 
wars  and  fightings  among  you  ?  come  they  not  hence, 
even  of  your  lusts  that  war  in  your  members  V  Whence 
are  all  the  disorders  in  your  minds,  your  vexations  and 
disquietments,  your  passions  breaking  forth  sometimes 
into  unseemly  brawlings  %  are  they  not  from  hence  ? 
The  question  is  put  to  yourselves  and  your  own  con- 
sciences, namely,  from  your  lusts,  that  is,  the  disor- 
derly affections  that  tumuituate  in  you.  Do  but  search 
yourselves,  and  you  will  quickly  see  whence  all  your 
troubles  and  disquietments  arise.  Your  lusts,  or  cor- 
rupt and  inordinate  affections,  war  in  you,  continually 
inclining  you  to  things  earthly  or  sensual.  Hence 
many  are  best  and  most  at  quiet  when  they  are  in  the 
world,  worst  when  at  home  in  their  families  ',  but  nev- 
er are  they  in  such  confusion,  as  when  they  are  forced 
to  retire  into  themselves. 

The  due  exercise  of  our  affections  on  heavenly 
things,  hath  quite  another  tendency  and  effect.  It  so 
unites  the  mind  to  them,  it  so  bringeth  them  to  it,  and 
gives  them  such  a  substance  in  it,  as  that  all  the  powers 
and  faculties  of  it  are  in  a  progress  towards  their  per- 
fection. See  2  Cor.  vii.  1.  True  wisdom  and  under- 
standing, with  soundness  of  judgment,  in  eternal  things, 
in  the  mind,  holiness  in  the  affections  themselves,  lib- 
erty in  the  will,  power  in  the  heart,  and  peace  in  the 
conscience,  do  in  their  measures  all  ensue  hereon. 
Whatever  tastes  we  may  have  of  these  things,  what- 


360  OF    SPIRITUAL    MINDEDNESS. 

ever  temporary  experience  we  have  of  them,  they  will 
not  flourish  in  us,  they  will  not  abide  with  us  in  any 
constancy,  unless  we  are  thus  spiritually  minded. 

Fourthly.  In  the  future  enjoyment  of  the  present 
object  of  our  spiritual  affections,  our  eternal  blessed- 
ness consists.  All  men  who  are  convinced  of  a  future 
eternal  condition,  desire,  when  they  depart  hence,  to 
enter  into  blessedness  and  glory.  Howbeit,  what  that 
blessedness,  even  as  to  the  general  nature  of  it  is,  they 
know  nothing  at  all  j  and  if  they  did,  they  would  not 
know  how  to  desire  it.  For  heaven  or  blessedness  is 
nothing  but  the  full  enjoyment  of  what  we  are  here  to 
love  and  delight  in  above  all  of  that  which  is  the  object 
of  our  affections  as  spiritually  renewed.  Herein  have 
they  neither  interest  nor  concern;  but  this  is  that 
which  giveth  life  to  the  affections  of  believers  ;  they 
know  that  in  the  enjoyment  of  God  in  Christ  their 
eternal  blessedness  doth  consist.  How  this  is  their 
happiness  and  glory,  how  it  will  give  them  an  everlast- 
ing overflowing  satisfaction  and  rest,  they  understand 
in  the  first  fruits  of  it  which  they  here  receive.  And 
this  is  the  ultimate  object  of  their  affections  in  this 
world,  and  they  go  forth  to  all  other  spiritual  things  in 
order  thereto.  The  more,  therefore,  their  affections 
are  fixed  on  them,  the  more  they  are  kept  up  to  that 
due  exercise,  the  nearer  apjiroaches  they  make  to  this 
blessed  state.  When  their  minds  are  possessed  with 
this  persuasion,  when  it  is  confirmed  in  them  by  daily 
experience  of  that  sweetness,  rest,  and  satisfaction, 
which  they  find  in  cleaving  to  God  with  fervent  love 
and  delight,  in  vain  shall  any  other  objects  rise  up  in 
competition  to  draw  them  off  to  themselves.  The 
more  we  love  God,  the  more  like  we  are  to  him,  and 
the  more  near  the  enjoyment  of  him. 


OF   SPIRITUAL   MINDEDNESS.  361 


CHAPTER    XX. 

Having  considered  the  nature  of  spiritual  affections 
as  renewed  by  grace,  and  those  notions  of  their  objects 
under  which  they  cleave  to  them,  it  remains  only  that 
we  inquire  into  the  w^ay  of  the  soul's  application  of  self 
to  those  objects  by  its  affections,  which  belong  also  to 
our  being  spiritually  minded.  And  I  shall  give  an 
account  hereof  in  some  few  particulars,  with  brief 
observations  on  them. 

First.  It  is  required  that  our  adherence  to  all  spiritual 
things,  with  love  and  delight,  be  firm  and  stable.  The 
affections  are  the  powers  and  instruments  of  the  soul, 
whereby  it  makes  application  to  any  thing  without 
itself  and  cleaves  to  it.  This  is  their  nature  and  use 
with  reference  to  things  spiritual.  Transient  thoughts 
of  spiritual  things,  with  vanishing  desires,  may  rise  out 
of  present  convictions,  as  they  did  with  them  who 
cried  out  to  our  Savior,  Lord,  give  us  evermore  of  this 
bread,  and  immediately  left  him.  Such  occasional 
thoughts  and  desires  are  common  to  all  sorts  of  men, 
yea,  the  worst  of  them ;  let  me  die  the  death  of  the 
righteous,  and  let  my  end  be  as  his.  Fading  satisfac- 
tion, with  joy  and  delight,  often  befall  men  in  their 
attendance  on  the  word,  who  yet  never  come  to  have 
it  rooted  in  their  hearts. 

There  are  sundry  things  wanting  to  the  sincerity  of 
these  affections. 

(1.)  Those  in  whom  they  are,  never  had  a  clear  spir- 
itual view  of  the  things  themselves  in  their  own  nature, 
which  they  pretend  to  be  affected  with 

(2.)  They   have   not  a  sincere   love  to  them,  and 
31 


362  OF    SPIRITUAL    MINDEDNESS. 

delight  in  them,  for  their  own  sakes,  but  are  only 
affected  with  some  outward  circumstances  and  con- 
cernments of  them. 

(3.)  They  find  not  a  suitableness  in  them  to  the 
ruling  principles  of  their  minds.  They  do  not  practi- 
cally, they  cannot  truly  say,  the  yoke  of  Christ  is  easy 
and  his  burden  is  light ;  his  commandments  are  not 
grievous ;  or,  with  the  Psalmist,  Oh !  how  do  I  love 
thy  law. 

(4.)  Their  affections  are  transient,  unstable,  vanish- 
ing, as  to  their  exercise  and  operations.  They  are  on 
and  off,  now  pleased,  and  anon  displeased;  earnest  for 
a  little  while,  and  then  cold  and  indifferent.  Hence 
the  things  which  they  seem  to  effect,  have  no  trans- 
forming efficacy  upon  their  souls ;  they  dwell  not  in 
them,  in  their  power. 

But  where  our  affections  to  spiritual  things  are  sin- 
cere, where  they  are  the  true  genuine  application  of 
the  soul,  and  adherence  to  them,  they  are  firm  and 
stable  ;  love  and  delight  are  kept  up  to  such  a  constant 
exercise,  as  renders  them  immovable ;  this  is  that 
which  we  are  exhorted  to,  1  Cor.  xv.  58.  Therefore, 
my  beloved  brethren,  be  ye  steadfast,  unmovable, 
always  abounding  in  the  work  of  the  Lord,  forasmuch 
as  ye  know  that  your  labor  is  not  in  vain  in  the  Lord. 
Transient  affections,  with  their  occasional  operations, 
deceive  multitudes:  ofttimes  they  are  pregnant  in 
their  actings,  as  those  that  are  most  sincere  :  and 
many  effects  in  joys,  in  mournings,  in  complaints,  they 
will  produce,  especially  when  excited  by  any  outward 
affliction,  sickness,  and  the  like.  But  their  goodness 
is  like  the  early  cloud,  or  morning  dew.  Let  none, 
therefore,  please  themselves  with  the  operations  of 
transient  affections  with  respect  to  spiritual  things,  be 


OF   SPmiTUAL   MINDEDNESS.  363 

they  never  so  urgent,  or  so  pleasant,  or  so  frequent  in 
their  returns  ;  those  that  are  sincere,  are  at  all  times 
firm  and  stable. 

2.  That  the  soul  do  find  a  spiritual  relish  and  savor 
in  the  things  which  it  so  adheres  to.  The  affections 
are  the  palate  of  the  soul,  virhereby  it  tastes  of  all 
things  which  it  receiveth  or  refuseth  ;  and  it  will  not 
long  cleave  to  any  thing  which  they  find  not  a  savor 
and  relish  in.  Something  was  spoken  before  of  that 
sweetness  which  is  in  spiritual  things ;  and  the  taste 
of  them  consists  in  a  gracious  sense  of  their  suitable- 
ness to  the  affections,  inclinations,  and  dispositions  of 
the  mind.  Hence  they  have  no  relish  to  men  of  carnal 
minds.  Whoever,  therefore,  would  know  whether  his 
affections  do  sincerely  adhere  to  spiritual  things,  let 
him  examine  what  relish,  what  sweetness,  what  savor 
he  findeth  in  them.  When  he  is  pleased  with  them, 
as  the  palate  with  suitable  and  proper  food,  when  he 
finds  that  he  receives  nourishment  by  them  in  the 
inward  man,  then  doth  he  adhere  to  them  in  a  due 
manner. 

The  spiritual  taste  is  the  ground  of  all  experience  ; 
it  is  not  what  we  have  heard  or  understood  only,  but 
what  we  have  tried  and  tasted,  whereof  we  have  expe- 
rience. This  makes  us  long  for  what  we  have  formerly 
enjoyed,  and  strengthens  faith,  as  to  what  we  pray  for 
and  expect. 

In  every  darkness,  in  every  damp  of  spirit,  under 
every  apprehension  of  deadness,  or  the  withdrawing 
of  the  sense  of  divine  love,  the  soul  knoweth  what  it 
wants,  and  what  it  doth  desire.  O  !  saith  such  an  one, 
that  it  were  now  with  me  as  in  former  days !  I  know 
he  who  then  gave  me  such  refreshing  tastes  of  his  own 
goodness,  who  made  every  thing  of  himself  sweet  and 


264t  OF    SPIRITUAL    MINDEDNESS. 

pleasant  to  me,  can  renew  this  work  of  his  grace  to- 
wards me ;  he  can  give  me  a  new  spiritual  appetite  and 
relish,  and  he  can  make  all  spiritual  things  savory  to 
me  again. 

As  a  man  under  a  languishing  sickness,  or  when  he 
is  chastened  with  strong  pain,  so  as  that  his  soul  abhor- 
reth  bread,  and  his  daily  meat,  can  remember  what 
appetite  he  had,  with  what  gust  and  relish  he  was  wont 
to  take  his  food  in  the  days  of  his  health,  which  makes 
him  to  know  that  there  is  such  a  condition,  and  to 
desire  a  return  to  it.  So  it  is  with  a  sin-sick  soul ;  it 
can  find  no  relish,  no  gust,  no  sweetness  in  spiritual 
things :  he  finds  no  savor  in  the  bread  of  the  word, 
nor  any  refreshment  in  the  ordinances  of  the  gospel, 
which  yet  in  themselves  are  daily  meat,  a  'feast  of  fat 
things,  and  of  wine  well  refined  j'  yet  doth  he  remember 
former  days,  when  all  these  things  were  sweet  to  him, 
and  if  he  have  any  spark  of  spiritual  life  yet  remaining, 
it  will  stir  him  up  to  seek  with  all  diligence  after  a 
recovery.  How  is  it  with  you,  who  are  now  under 
spiritual  decays  ;  who  find  no  taste  nor  relish  in  spirit- 
ual things  1  to  whom  the  word  is  not  savory,  nor  other 
ordinances  powerful  1  Call  to  mind  how  it  hath  been 
with  you  in  former  days,  and  what  ye  found  in  these 
things  5  if  so  be,  saith  the  apostle,  that  you  have  tasted 
that  the  Lord  is  gracious.  If  you  have  not,  it  is  to  be 
feared  that  you  have  never  yet  had  the  least  sincere 
love  to  spiritual  things ;  for  where  that  is,  it  will  give 
a  spiritual  relish  of  them.  If  you  have,  how  is  it  you 
can  give  yourselves  rest  one  moment,  without  an 
endeavor  after  the  healing  of  your  backsliding  1 

(3.)  It  is  required  that  our  affections  be  so  set  on 
spiritual  things,  so  as  to  be  a  continual  spring  of  spirit- 
ual thoughts  and  meditations.     No  man  can  be  so  for- 


OF   SPIRITUAL   MINDEDNESS.  365 

gaken  of  reason,  as  to  suppose  that  he  hath  any  sincere 
affections  for  what  he  thinks  little  on,  or  not  at  all  j  op 
that  he  can  have  a  true  affection  for  any  thing  which 
will  not  stir  up,  and  ingenerate  in  him  continual 
thoughts  about  it.  Let  men  try  themselves  as  to  their 
relations,  or  their  employments,  or  the  objects  of  their 
predominant  lusts,  and  they  will  find  how  things  are 
stated  in  their  own  minds.  And,  therefore,  whereas 
.  all  men  pretend  to  love  God  and  Christ,  and  the  ways 
of  God,  and  yet  know  in  their  o^\^l  hearts  that  they 
little  think  of  them,  or  meditate  upon  them,  both  their 
pretence  and  religion  is  vain.  Where  our  affections 
are  duly  placed  on  heavenly  things,  so  as  that  we  are 
indeed  spiritually  minded,  they  will  be  a  constant 
spring  of  spiritual  thoughts  and  meditations.  But  this 
also  hath  been  before  spoken  to. 

Fourthly.  When  our  affections  are  thus  applied  to 
spiritual  things,  they  will  be  prevalent  and  victorious 
against  solicitations  to  the  contrary,  or  allurements  to 
draw  them  off  to  any  other  objects.  The  work  of  all 
our  spiritual  adversaries,  is  to  solicit  and  tempt  our 
affections,  to  divert  them  from  their  proper  object. 
There  are  some  temptations  of  Satan  that  make  an  im- 
mediate impression  on  the  mind  and  conscience.  Such 
are  his  injection  of  diabolical  blasphemous  thoughts 
concerning  God,  his  being,  nature,  and  will ;  and  the 
distresses  which  he  reduceth  men  to  in  their  conscien- 
ces, through  darkness,  and  misrepresentations  of  God 
and  his  goodness.  But  the  high  road  and  constant 
practice  of  all  our  spiritual  adversaries,  is  by  the  soli- 
citation of  our  affections  to  objects  that  are  in  them- 
selves, or  in  the  degree  of  our  affections  towards  them, 
evil  and  sinful.  Of  the  first,  are  all  sensual  pleasures 
of  the  flesh,  in  drunkenness,  uncleanness,  gluttony, 
31* 


366  OF    SPIRITUAL    MINDEDNESS. 

chambering,  and  wantonness,  with  all  sorts  of  sensual 
pleasures.  Of  the  latter,  is  all  our  inordinate  love  to 
self,  our  families,  and  the  whole  world,  or  the  things 
of  it.  To  this  end,  every  thing  in  the  whole  world 
that  may  make  provision  for  lust  is  made  use  of. 
Herein  consists  the  nature  and  efficacy  of  most  of 
those  temptations  which  we  have  to  conflict  with. 
Solicitations  they  are  of  our  aflJections,  to  draw  them 
off  from  things  spiritual  and  heavenly,  and  to  divert 
them  to  other  things.  Hereby  do  our  enemies  endeavor 
to  beguile  us,-  as  the  serpent  beguiled  Eve,  with  fair 
and  false  representations  of  other  beloveds,  that  our 
hearts  be  not  preserved,  as  a  chaste  virgin,  in  all  their 
affections  for  Christ. 

And  it  is  almost  incredible  how  apt  we  are  to  be  be- 
guiled by  the  specious  pretences  wherewith  we  are 
solicited. 

That  our  affections  in  the  degree  treated  about,  sup 
pose  of  love  to  the  world  and  the  things  of  it,  are  law- 
ful and  allowable,  is  one  of  the  sophisms  and  artifices 
wherewith  many  are  deluded.  Hereon,  provided  they 
run  not  out  into  scandalous  excesses,  they  approve  of 
themselves  in  such  a  worldly  frame  of  mind,  and  acting 
according  to  it,  as  renders  them  fruitless,  useless, 
senseless^  and  is  inconsistent  with  that  prevailing  ad- 
herence of  affections  to  spiritual  things,  that  ought  to 
be  in  us.  Others  are  deluded  by  a  pretence,  that  it  is 
in  one  instance  only  they  would  be  spared  j  it  is  but 
this  or  that  object  they  would  give  out  the  embraces 
of  their  affections  to  j  in  all  other  things  they  will  be 
entire  for  God  :  the  vanity  of  which  pretence  we  have 
spoken  to  before.  Others  are  ruined  by  giving  place 
to  their  solicitations,  with  respect  to  any  one  affection 
whatever.     As  suppose  it  be  that  of  fear.     In  vimes  of 


OF   SPIRITTTAL  MINDEDNESS.  367 

danger  for  profession,  multitudes  have  lost  all  their 
affections  to  spiritual  things,  through  a  fear  of  losing 
that  which  is  temporal,  as  their  lives,  their  liberties, 
their  goods,  and  the  like.  When  once  Satan  or  the 
world  have  gotten,  as  it  were,  the  mastery  of  this  af- 
fection, or  a  prevalent  interest  in  it,  they  will  not  fail 
to  draw  all  others  into  a  defection  from  Christ  and  the 
gospel.     He  that  loves  his  life  shall  lose  it. 

Wherefore  it  is  no  ordinary  nor  easy  thing  to  pre- 
serve our  affections  pure,  entire,  and  steady  in  their 
vigorous  adherence  to  spiritual  things,  against  all 
these  solicitations.  Watchfulness,  prayer,  faith  in  ex- 
ercise, and  a  daily  examination  of  ourselves  are  re- 
quired hereto.  For  want  of  a  due  attendance  to  these 
things,  and  that  with  respect  to  this  end,  namely,  the 
preservation  of  our  spiritual  affections  in  their  integri- 
ty, m.any,  even  before  they  are  aware,  die  away  as  to 
all  power  and  vigor  of  spiritual  life. 

Fifthly.  Affections  thus  fixed  upon  things  spiritual 
and  heavenly,  will  give  great  relief  against  the  remain- 
ders of  that  vanity  of  mind  which  believers  themselves 
are  ofttimes  perplexed  with.  Yea,  I  do  not  know  any 
thing  that  is  a  greater  burden  to  them,  nor  which  they 
more  groan  for  deliverance  from.  The  instability  of 
the  mind,  its  readiness  to  receive  impressions  from 
things  vain  and  useless,  the  irregularity  of  their 
thoughts,  are  a  continual  burden  to  many.  Nothing 
can  give  the  soul  any  relief  herein,  nothing  can  give 
bounds  to  the  endless  vanity  of  foolish  imaginations, 
nothing  can  dry  up  the  springs  from  whence  they 
arise,  or  render  the  soil  wherein  they  grow  barren,  as 
to  their  production  and  maintenance,  but  only  the 
growth  of  spiritual  affections,  with  their  continual  vi- 
gorous actings   on   heavenly  things :    for  hereby  the 


368  OF   SPIRITUAL   MINDEDNESS. 

heart  and  mind  will  be  so  united  to  them,  (that  which 
the  Psalmist  prays  for,  Psal.  Ixxxvi.  11,)  as  that  they 
will  not  be  ready  to  depart  from  them,  and  give  enter- 
tainment to  vain,  empty,  foolish  imaginations.  Thoughts 
of  other  things,  greater  and  better  than  what  this  world 
can  contain,  will  be  continually  arising  in  the  mind, 
not  to  be  laid  aside  by  any  solicitations  of  vanity. 
For  he  that  is  wise  cannot  but  know  and  consider,  that 
the  spiritual  things  which  it  exerciseth  its  thoughts 
about  have  substance  in  them,  are  durable,  profitable, 
always  the  same;  that  the  advantage,  peace,  rest, 
riches  and  reward  of  the  soul  lieth  in  them :  but  other 
imaginations,  which  the  foolish  mind  is  apt  to  give  en- 
tertainment to,  are  vain,  empty,  fruitless,  and  such  as 
end  in  shame  and  trouble. 

Again,  the  vanity  of  the  mind,  as  an  indulgence  to 
foolish  imaginations,  ariseth  from,  or  is  animated  and 
increased  by,  that  gust  and  relish  which  it  finds  in 
earthly  things,  and  enjoyments  of  them,  whether  law- 
ful or  unlawful.  Hence  on  all  occasions,  yea,  in  holy 
duties,  it  will  be  ready  to  turn  aside,  and  take  a  taste 
of  them,  and  sometimes  to  take  up  with  them ;  like  a 
tippling  traveler,  who,  though  he  be  engaged  in  a 
journey  on  the  most  earnest  occasion,  yet  he  cannot 
but  be  bibbing  here  and  there  as  he  passes  by,  and  it 
maybe,  at  length,  before  he  comes  to  his  journey's 
end,  lodgeth  himself  in  a  nasty  ale  house.  When  men 
are  engaged  in  important  duties,  yet  if  they  always 
carry  about  them  a  strong  gust  and  relish  of  earthly 
things,  they  will  ever  and  anon  in  their  thoughts  di- 
vert to  them,  either  as  to  such  real  objects  as  they 
are  accustomed  to,  or  as  to  what  present  circum- 
stances administer  to  corrupt  affections,  or  as  to  what 
they  fancy  and  create  in  their  own  minds.     And  some- 


OF    SPIRITUAL   MINDEDNESS.  369 

times,  it  may  be,  after  they  have  made  them  a  few 
shorter  visits,  they  take  up  with  them,  and  lose  Avhol- 
ly  the  work  they  were  engaged  in.  Nothing,  as  was 
said,  will  give  relief  herein,  but  the  vigorous  and  con- 
stant exercise  of  our  affections  on  heavenly  things : 
for  this  will  insensibly  take  off  that  gust  and  relish 
which  the  mind  hath  found  in  things  present,  earthly, 
and  sensual,  and  make  them  as  a  sapless  thing  to  the 
whole  soul.  They  will  so  place  the  cross  of  Christ 
in  particular  on  the  heart,  as  that  the  world  shall  be 
crucified  to  it,  losing  all  that  brightness,  beauty,  and 
savor,  which  it  made  use  of  to  solicit  our  minds  to 
thoughts  and  desires  about  it. 

Moreover,  this  frame  of  spirit  alone  will  keep  us  on 
our  watch  against  all  those  ways  and  means  whereby 
the  vanity  of  the  mind  is  excited  and  maintained. 
Such  are  the  wandering  and  roving  of  the  outward 
senses.  The  senses,  especially  that  of  the  eye,  are 
ready  to  become  purveyors  to  make  provision  for  the 
vanity  and  lusts  of  the  mind.  Hence  the  Psalmist 
prays.  Turn  away  mine  eyes  from  beholding  vanity. 
If  the  eyes  rove  after  vain  objects,  the  mind  will  rumi- 
nate upon  them ;  and  another  affirms,  that  he  had 
made  a  covenant  with  his  eyes,  to  preserve  them  from 
fixing  on  such  objects  as  might  solicit  lust  or  corrupt 
affections.  And  it  were  an  useful  labor,  would  this 
place  admit  of  it,  to  discover  the  ready  serviceableness 
of  the  outward  senses  and  members  of  the  body  to 
sin  and  folly,  if  not  watched  against,  Rom.  vi.  13,  19. 
Of  the  same  nature  is  the  incessant  working  of  the 
fancy  and  imagination,  which  of  itself  is  evil  continu- 
ally, and  all  the  day  long.  This  is  the  food  of  a  vain 
mind,  and  the  vehicle  or  means  of  conveyance  for  all 
temptations  from  Satan  and  the  world.     Besides,  sun- 


370  OF   SPIRITUAL   MINDEDNESS, 

dry  occasions  of  life  and  conversation  are  usually  turn- 
ed or  abused  to  the  same  end,  exciting  and  exercising 
of  the  vanity  of  the  mind.  Wherever  our  affections 
are  fixed  on  spiritual  things,  our  minds  will  constantly 
be  under  a  warning  or  charge  to  keep  diligent  watch 
against  all  these  things,  whereby  that  vanity  which  it 
so  abhorreth,  which  it  is  so  burdened  with,  is  main- 
tained and  excited.  Nor  without  this  prevalency  in 
the  mind,  will  ever  a  work  of  mortification  be  carried 
on  in  the  soul.     Col.  iii.  2 — 5. 


CHAPTER    XXI. 


Having  declared  wherein  this  duty  of  being  spirit- 
ually minded  doth  consist,  that  which  remains  in  com- 
pliance with  the  text,  from  whence  the  whole  is 
educed,  is  to  manifest  how  it  is  life  and  peace,  which 
is  affirmed  by  the  apostle.  This  shall  be  done  with 
all  brevity,  as  having  passed  through  that  which  was 
principally  designed 

And  two  things  are  we  to  inquire  into. 

(1.)     What  is  meant  by  life  and  peace  % 

(2.)  In  what  sense,  to  be  spiritually  minded  is  both 
of  them  1 

(1.)  That  spiritual  life  whereof  we  are  made  par- 
takers in  this  world,  is  three  fold,  or  there  are.,  three 
gospel  privileges,  or  graces  so  expressed. 

(1.)  There  is  the  live  of  justification.  Therein  the 
just  by  faith  do  life,  as  freed  from  the  condemnatory 
sentence  of  the  law.  So  the  *  righteousness  of  one 
comes  on  all  that  believe  unto  the  justification  of  life.' 
Rom.  V.  18.  It  gives  to  believers  a  right  and  title  to 
life  :  for  they  that  '  receive  the  abundance  of  grace, 
and  the  gift  of  righteousness,  shall  reign  in  life  by  one, 


OF    SPIRITUAL    MINDEDNESS.  371 

Christ  Jesus.'  v.  17.  This  is  not  the  life  here  intend- 
ed, for  this  life  depends  solely  on  the  sovereign  grace 
of  God  by  Jesus  Christ,  and  the  imputation  of  his 
righteousness  to  us,  unto  pardon,  right  to  life  and  sal- 
vation. 

(2.)  There  is  a  life  of  sanctification.  As  life,  in  the 
foregoing  sense,  is  opposed  to  death  spiritual,  as  to 
the  guilt  of  it,  and  the  condemnatory  sentence  of 
death  wherewith  it  was  accompanied  j  so  in  this  it  is 
opposed  to  it,  as  to  its  internal  power  on,  and  effica- 
cy in,  the  soul,  to  keep  it  under  an  impotency  to  all 
acts  of  spiritual  life,  yea,  an  enmity  against  them. 
This  is  that  life  wherewith  we  are  quickened  by  Christ 
Jesus,  when  before  we  were  dead  in  trespasses  and 
sins,  Eph.  ii.  1,  5.  Of  this  life  the  apostle  treats  di- 
rectly in  this  place  ;  for  having,  in  the  first  four  verses 
of  the  chapter,  declared  the  life  of  justification, 
in  the  nature  and  causes  of  it ;  in  the  following  he 
treats  of  death  spiritual  in  sin,  with  the  life  of  sanctifi- 
cation, whereby  we  are  freed  from  it. 

And  to  be  spiritually  minded  in  this  life  in  a  double 
sense. 

(1.)  In  that  it  is  the  principal  efl!ect  and  fruit  of 
that  life.  The  life  itself  consists  in  the  infusion  and 
communication  of  a  principle  j  that  is,  of  faith  and 
obedience  to  all  the  faculties  and  powers  of  our  soul, 
enabling  us  to  live  to  God.  To  be  spiritually  minded, 
which  is  a  grace  whereto  many  duties  concur,  and  that 
not  only  as  to  the  actings  of  all  grace  in  them,  but  as 
to  the  degrees  of  their  exercise,  cannot  be  this  life 
formally ;  but  it  is  that  wherein  the  power  of  this 
principle  of  life,  in  the  first  and  chiefest  place,  puts 
forth  itself.  All  actings  of  grace,  all  duties  of  obedi- 
ence, internal  and  external,  proceed  from  this  spring 


372  OF    SPIRITUAL    MINDEDNESS. 

and  fountain.  Nothing  of  that  kind  is  acceptable  to 
God,  but  what  is  influenced  by  it,  and  is  an  effect  of  it ; 
but  it  principally  puts  forth  its  virtue  >  id  efficacy  in 
rendering  our  minds  spiritual,  which,  if  it  effect  not,  it 
works  not  at  all ;  that  is,  we  are  utterly  destitute  of 
it.  The  next,  and  iinmediate  work,  of  the  principle 
of  life  in  our  sanctification,  is  to  renew  the  mind,  to 
make  it  spiritual,  and  thereon  gradually  carry  it  on  to 
that  degree  which  is  here  called  being  spiritually 
minded. 

(2.)  It  is  the  proper  adjunct  and  evidence  of  it. 
Would  any  one  know  whether  he  be  spiritually  alive 
unto  God,  with  the  life  of  sanctification  and  holiness  ; 
the  communication  of  it  to  him  being  by  an  almighty 
act  of  creating  power,  (Eph.  ii.  10,)  it  is  not  easily  dis- 
cernible, so  as  to  help  us  to  make  a  right  judgment  of 
it,  from  its  essence  or  form  ;  but  where  things  are 
in  themselves  indiscernible,  we  may  know  them  from 
their  proper  and  inseparable  adjuncts,  which  are 
therefore  called  by  the  names  of  the  essence,  or  the 
form  itself.  Such  is  this  being  spiritually  minded, 
with  respect  to  the  life  of  sanctification ;  it  is  an  in- 
separable property  and  adjunct  of  it,  whereby  it  infal- 
libly evidenceth  itself  to  them  in  whom  it  is.  In  these 
two  respects  it  is  the  life  of  sanctification. 

(3.)  Life  is  taken  for  the  comforts  and  refresh- 
ments of  life ;  so  speaks  the  apostle,  1  Thess.  iii.  8. 
*  Now  we  live,  if  you  stand  fast  in  the  Lord ; '  now  our 
life  will  do  us  good  j  we  have  the  comforts,  the  re- 
freshments, and  the  joys  of  it.  J^Ton  est  vivere,  sed 
valere  vita.  The  comforts  and  satisfactions  of  life, 
are  more  life  than  life  itself.  It  is  life,  that  is,  that 
which  makes  life  to  be  so,  bringing  in  that  satisfaction 
those  refreshments  to    it  which   make  it  pleasant  and 


OF    SPIRITUAL    MINDEDNESS.  373 

desirable.  And  I  suppose  this  is  that  which  is  prin- 
cipally intended  in  the  words  of  the  apostle  5  it  is 
life,  a  cheerfu':  joyous  life  ;  a  life  worth  the  living. 
In  explication  and  confirmation  whereof,  it  is  added, 
that  it  is  peace  also. 

Peace  is  twofold j  (1.)  general  and  absolute;  that 
is,  peace  with  God,  through  Jesus  Christ,  which  is 
celebrated  in  the  scripture,  and  which  is  the  only  orig- 
inal spring  and  fountain  of  all  consolation  to  believ- 
ers, that  which  virtually  contains  in  it  every  thing 
that  is  good,  useful,  or  desirable  to  them:  but  it  is  not 
here  precisely  intended.     It  is  not  so, 

(1.)  As  to  the  immediate  ground  and  cause  of  it, 
which  is  our  justification,  not  our  sanctification,  Rom. 
V.  1.  Being  justified  by  faith,  we  have  peace  with 
God.  So  Christ  alone  is  our  peace,  as  he  who  hath 
made  peace  for  us  by  the  blood  of  the  cross,  Ephes.  ii. 
14,  15.  Hereof  our  being  spiritually  minded  is  no 
way  the  cause  or  reason,  only  it  is  an  evidence  or 
pledge  of  it,  as  we  shall  see. 

(2.)  Not  as  to  the  formal  nature  of  it.  Peace  with 
God,  through  the  blood  of  Christ,  is  one  thing,  and 
peace  in  our  minds,  through  a  holy  frame  in  them,  is 
another.  The  former  is  communicated  to  us  by  an 
immediate  act  of  the  Holy  Spirit  dwelling  in  us. 
Rom.  V.  5.  The  latter  is  an  efTect  on  our  minds,  be- 
gun and  gradually  carried  on,  by  the  duties  we  have 
before  at  large  declared.  The  immediate  actings  of 
the  Holy  Spirit,  in  sealing  us,  witnessing  to  our  adop- 
tion, and  being  an  earnest  of  glory,  are  required  to  the 
former :  our  own  sedulousness  and  diligence  in  duties, 
and  the  exercise  of  all  grace,  are  required  to  the  latter 

(2.)  Peace  is  taken  for  a  peculiar  fruit  of  the  Spirit, 
consisting  in  a  gracious  quietness  and  composure  of 
32 


374<  OF    SPIRITUAL    MINDEDNESS. 

mind,  in  the  midst  of  difficulties,  temptations,  troubles, 
and  such  other  things  as  are  apt  to  fill  us  with  fears, 
despondencies,  and  disquietments.  This  is  that  which 
keeps  the  soul  in  its  own  power,  free  from  transports  by 
fears  or  passions,  on  all  the  abiding  grounds  of  gospel 
consolation.  For  although  this  be  a  peculiar  especial 
grace,  yet  it  is  that  which  is  influenced  and  kept  alive 
by  the  consideration  of  all  the  love  of  God  in  Christ, 
and  all  the  fruits  of  it. 

And  whereas  peace  includes  in  the  first  notion  of 
it,  an  inward  freedom  from  oppositions  and  troubles, 
which  those  in  whom  it  is  are  outwardly  exposed  to^ 
there  are  two  things  from  which  w^e  are  secured  by 
this  peace,  which  is  an  eflect  of  being  spiritually 
minded. 

The  first  is  offences.  There  is  nothing  of  whose 
danger  we  are  more  warned  in  the  gospel  than  of  of- 
fences. Wo  to  the  world,  saith  our  Saviour,  because 
of  offences.  All  ages,  all  times  and  seasons,  are  filled 
with  them,  and  they  prove  pernicious  and  destructive 
to  the  souls  of  many.  Such  are  the  scandalous  divi- 
sions that  are  among  Christians ;  the  endless  differ- 
ences of  opinions,  and  diversity  of  practices  in  reli- 
gion and  the  worship  of  God ;  the  falls  and  sins  of 
professors;  the  fearful  ends  of  some  of  them  ;  the  re- 
proaches that  are  cast  on  all  that  engage  into  any  pe- 
culiar way  of  holiness  and  strictness  of  life,  with  other 
things  of  the  like  nature,  whereby  the  souls  of  innu- 
merable persons  are  disquieted,  subverted,  or  infected, 
are  to  be  reckoned  to  this  head.  Against  any  hurtful 
or  noxious  influence  on  our  minds  from  these  things, 
against  disquietments,  dejections  of  spirit,  and  discon- 
solations,  are  we  secured  by  this  peace.  So  the 
Psalmist   assures   us,   Psal.  cxix.   165.      Great   peace 


OF    SPIRITUAL    MINDEDNESS.  375 

have  they  that  love  thy  law,  and  nothing  shall  offend 
them.  The  law,  or  the  word  of  God,  is  the  only  way 
of  the  revelation  of  God,  and  his  will  to  us,  and  the 
only  outward  Avay  and  rule  of  our  converse  and  com- 
munion with  him.  Wherefore,  to  love  the  law,  is  the 
principal  part  of  our  being  heavenly  minded,  yea,  vir- 
tually that  which  comprehends  the  whole :  for  to  such 
as  do  so,  nothing,  none  of  the  things  before  mentioned, 
nor  any  other  of  the  like  nature,  shall  be  an  offence, 
a  stumbling  block,  or  cause  of  falling  into  sin.  And 
the  reason  is,  because  they  have  such  an  experience 
iu  themselves  of  the  truth,  poAver,  efficacy,  and  holi- 
ness of  the  gospel,  as  that  the  miscarriages  of  men, 
under  a  profession  of  it,  shall  never  be  to  them  an  oc- 
casion of  falling,  or  being  offended  at  Christ.  And  1 
look  upon  it  as  a  sign  of  a  very  evil  frame  of  herrt, 
when  men  are  concerned  in  the  miscarriages  of  some 
that  have  made  profession,  whereby  they  are,  it  may 
be,  damaged  in  their  outward  concerns,  so  as  that 
they  are  surprised  into  reflections  on  that  religion 
which  they  profess,  professing  the  same  themselves. 

(2.)  The  second  is  afflictions,  persecutions,  and 
sufferings  of  all  sorts.  It  is  known  by  all,  (it  were 
well  if  it  were  not  so  well  known,)  what  disquiet- 
ments,  dejections,  and  disconsolations,  these  things 
are  apt  to  fill  the  minds  of  men  with ;  what  fears, 
troubles,  sorrows,  they  reflect  upon  them.  Against 
all  these  effects  of  them,  this  peace  intended  gives  us 
security.  It  makes  us  preserve  a  peaceable,  yea,  a 
joyous  life  in  our  conflict  vrith  them.     See  Job  xvi.  33. 

Both  these,  as  here  joined  together,  life  and  peace, 
comprise  a  holy  frame  of  heart  and  mind,  wherein  the 
souls  of  believers  find  rest,  quietness,  refreshment,  and 
satisfaction  in  God,  in  the  midst  of  temptations,  afflic- 


376  OF    SPIRITUAL    MINDEDNESS. 

tions,  offences,  and  sufferings.  It  is  the  soul's  compo- 
sure of  itself  in  God,  in  his  love  in  Christ  Jesus,  so  as 
not  greatly  to  be  put  out  of  order,  to  be  cast  down 
with  any  thing  that  may  befall  it,  but  affords  men 
cheerfulness  and  satisfaction  in  themselves,  though 
they  walk  sometimes  in  the  valley  of  the  shadow  of 
death.  Such  persons  have  that  in  them,  abiding  with 
them,  as  will  give  them  life  and  peace  under  all  occur- 
rences. 

(2.)  Our  next  inquiry  is,  how  this  spiritual  mind- 
edness  is  life  and  peace,  or  what  it  contributes  to 
them ;  how  it  produceth  the  frame  of  heart  and  mind 
so  expressed  ;  and  this  it  doth  several  ways. 

(1.)  It  is  the  only  means  on  our  part  of  retaining  a 
sense  of  divine  love.  The  love  of  God,  in  a  gracious 
sense  of  it,  as  shed  abroad  in  oar  hearts  by  the  Holy 
Ghost,  is  the  first  and  only  foundation  of  all  durable 
comforts  ;  such  as  will  support  and  refresh  us  under 
all  oppositions  and  distresses  ;  that  is,  of  life  and  peace 
in  our  souls  in  any  condition.  This  God  communi- 
cates by  an  act  of  sovereign  grace,  for  the  most  part 
without  any  preparation  for  it  in  ourselves.  He  cre- 
ates the  fruit  of  the  lips,  peace,  peace.  But  although 
divine  love  be  in  itself  unchangeable,  and  always  the 
same,  yet  this  sense  of  it  may  be  lost,  as  it  was  with 
David,  when  he  prayed  that  God  would  restore  unto 
him  the  joys  of  his  salvation,  Ps.  li.  12  ;  and  so  many 
others  have  found  it  by  woful  experience.  To  insist 
upon  all  that  is  required  on  our  parts,  that  we  may  re- 
tain a  gracious  refreshing  sense  of  divine  love,  after  it 
is  once  granted  to  us,  belongs  not  to  my  present 
purpose.  But  this  I  say,  there  is  not  any  thing 
wherein  we  are  more  concerned  to  be  careful  and 
diligent  in,  than  what  belongs  to  that  end :    for  men 


OF    SPIRITUAL    MINDEDNESS.  377 

wlio,  by  a  mere  act  of  sovereign  grace,  have  tasted 
herein  of  the  goodness  of  God,  who  have  had  the  con- 
solation and  joys  of  it,  to  be  negligent  in  the  keeping 
and  preserving  it  in  their  souls,  is  a  provocation  that 
they  will  at  one  time  or  other  be  sensible  of.  There 
is  nothing  doth  more  grieve  the  Holy  Spirit,  than  to 
have  his  especial  work,  whereby  he  seals  us  unto  the 
day  of  redemption,  neglected  or  despised.  And  it  ar- 
gues a  mighty  prevalency  of  some  corruption  or  temp- 
tation, that  shall  cause  men  willingly,  and  by  their  own 
sloth,  to  forfeit  so  inestimable  a  grace,  mercy,  and 
privilege.  And  it  is  that  which  there  are  but  few  of  us 
who  have  not  reason  to  bewail  our  folly  in.  Every 
intimation  of  divine  love  is  an  inestimable  jewel,  which, 
if  safely  treasured  up  in  our  hearts,  adds  to  our  spirit- 
ual riches,  and  being  lost,  will  at  one  time  or  another 
affect  us  with  sorrow. 

And  I  am  afraid  that  many  of  us  are  very  negligent 
herein,  to  the  great  prejudice  of  our  souls  and  spiritual 
state.  Many  such  intimations  are  given  us  by  the 
Holy  Ghost  through  the  word,  which  we  take  little 
notice  of;  either  we  know  not  the  voice  of  Christ  in 
them,  or  do  not  hearken  to  him  in  a  due  manner,  or 
refuse  a  compliance  with  him,  when  we  cannot  but 
know  he  speaks  to  us.  See  Cant.  v.  2,  3.  Or  if  we 
receive  any  impressions  of  a  gracious  sense  of  divine 
love  in  them,  we  quickly  lose  them,  not  knowing  how 
much  the  life  of  our  souls  is  concerned  therein  ;  and 
what  use  of  them  we  may  have  in  our  following  temp- 
tations, trials,  and  duties. 

Now,  a  great  means  of  retaining  a  sense  of  the  love 
of  God,  which  is  the  only  spring  of  life  and  peace  to 
our  souls,  is  this  grace  and   duty  of  being   spiritually 

32* 


378  OF    SPIRITUAL   MINDEDNESS. 

minded.  This  is  evident  from  the  very  nature  of  the 
duty:  for, 

(1.)  It  is  the  soul's  preserving  itself  in  a  frame  meet 
to  receive  and  retain  this  sense  of  God's  love.  What 
other  way  can  there  be  on  our  part,  hut  that  our  mindSj 
which  are  so  to  receive  and  retain  it,  are  spiritual  and 
heavenly,  always  prepared  for  that  holy  converse  and 
communion  with  himself,  which  he  is  pleased  to  grant 
to  us  through  Jesus  Christ'?     And, 

(2.)  It  will  fix  our  thoughts  and  affections  upon  the 
grace  and  love  of  God,  communicating  such  an  inesti- 
mable mercy  to  us  as  is  a  sense  of  his  love,  which  is 
the  only  means  for  the  preservation  of  a  relish  of  it  in 
our  hearts.  He  who  is  in  this  frame  of  mind,  will 
remember,  call  over,  and  ruminate  upon,  all  such  gra- 
cious pledges  of  divine  favor ;  as  David  is  often 
remembering  and  calling  over  what  he  received  in 
such  places  as  in  the  land  of  the  Hermonites,  and  at 
the  hill  Mizar,  Psal.  xlii.  This  is  the  great  way 
whereby  this  treasure  may  be  preserved. 

(3.)  A  person  so  minded,  and  he  alone,  will  have  a 
due  valuation  of  such  intimations  and  pledges  of  divine 
love.  Those  who  are  full  of  other  things,  whose  affec- 
tions cleave  to  them,  never  esteem  heavenly  mercies 
and  privileges  as  they  ought.  The  full  soul  loatheth 
the  honey  comb.  And  God  is  well  pleased,  when  an 
high  valuation  is  put  upon  his  kindness,  as  he  is  greatly 
provoked  by  the  contrary  frame  j  which,  indeed,  noth- 
ing but  infinite  patience  could  bear  with.  It  is  an  high 
provocation  of  God,  when  men  are  regardless  of,  and 
unthankful  for,  outward  temporal  mercies  ;  when  they 
receive  them  and  use  them  as  if  they  were  their  own, 
that  they  were  lords  of  them,  at  least,  that  they  are 
due  to  them.     Much   more  is  he   provoked  with    our 


OF    SPIRITUAL    MINDEDNESS.  379 

tegardlessness  of  the  least  of  those  mercies  which  are 
the  peculiar  purchase  of  the  blood  of  his  Son,  and  the 
effects  of  his  eternal  love  and  grace.  He  alone  who  is 
spiritually  minded,  values,  prizes,  and  lays  up  these 
inestimable  jewels  in  a  due  manner. 

(4.)  Such  persons  only  know  now  to  use  and  improve 
all  communications  of  a  sense  of  divine  love.  These 
things  are  not  granted  to  us  to  lie  by  us,  without  any 
use  of  them  ;  they  are  gracious  provisions,  wherewith 
we  are  ffirnished  to  enable  us  to  all  other  duties,  con- 
flicts, and  trials.  On  all  occasions  are  they  to  be  called 
over  for  our  spiritual  relief  and  encouragement. — • 
Hereby  are  they  safely  retained :  for  in  the  due  im- 
provement of  them  they  grow  more  bright  in  our  minds 
every  day,  and  are  ready  for  use,  in  which  posture  they 
are  safely  preserved.  But  these  things  will  yet  be 
further  manifest  in  the  instances  that  ensue. 

(2.)  This  frame  of  mind  casts  out  all  principles,  and 
causes  of  trouble  and  disquietment,  which  are  incon- 
sistent with  life  and  peace.  There  are  in  us,  by  nature, 
principles  of  contrariety  and  opposition  to  spiritual 
life  and  peace,  with  sundry  things,  whose  abode  and 
prevalency  in  us  is  inconsistent  with  them.  I  shall 
give  only  one  or  two  instances  hereof. 

(1.)  It  will  cast  out  all  filthiness  and  superfluity  of 
nauofhtiness  from  our  minds.  Without  this  we  can 
receive  no  benefit  by  means  of  grace,  nor  perform  any 
duty  in  a  right  manner.  Jam.  i.  27.  This  is  that  which 
stands  in  direct  immediate  opposition  and  contrariety 
to  our  being  spiritually  minded,  so  as  they  can  have  no 
consistency  in  the  same  person,  and  they  expel  one 
another  like  heat  and  cold.  Arid  where  there  is  this 
filthiness  and  superfluity  of  naughtiness,  there  is  neither 
life  nor  peace.     Unclean  lusts  of  the  flesh,   or  of  the 


380  OF    SPIRITTJAL    MINDEDNESS 

spirit,  working,  tumultuating,  acting  themselves  in  the 
minds  of  men,  will  not  suffer  either  the  life  of  holiness 
to  flourish  in  them,  or  any  solid  peace  to  abide  with 
them.  The  soal  is  weakened  by  them  as  to  all  spiritual 
actino-s,  and  made  like  a  troubled  sea  that  cannot  rest, 
whose  waters  cast  up  mire  and  dirt.  Where  they  are 
absolutely  predominant,  there  is  an  hell  within,  of  dark- 
ness, confusion,  and  enmity  against  God,  preparing 
men  for  an  hell  of  punishment  without  to  eternity  :  and 
according  as  they  remain,  or  have  any  prevalency  in 
us,  so  are  spiritual  life  and  peace  impaired  and  obstruct- 
ed by  them.  Now  the  very  nature  of  this  grace,  and 
its  universal  exercise,  is  suited  to  the  casting  out  of 
all  the  relics  of  this  filthiness  and  superfluity  of  naugh- 
tiness. It  brings  a  principle  into  the  mind  directly 
contrary  to  that  from  whence  they  proceed.  All  the 
actings  of  it  which  we  have  described,  lie  in  direct 
tendency  to  the  extirpation  of  tliese  causes  of  filthiness, 
which  ruin  life  and  peace  ;  nor  will  they  by  any  other 
way  be  cast  out.  If  the  mind  be  not  spiritual,  it  will 
be  carnal ;  if  it  mind  not  things  above,  it  will  fix  itself 
inordinately  on  things  below. 

(2.)  That  disorder  v/hich  is  by  nature  in  the  affec- 
tions and  passions  of  *he  mind,  which  is  directly  oppo- 
site to  spiritual  life  and  peace,  is  cast  out  or  cured 
hereby.  It  is  a  blessed  promise  of  the  times  of  the 
New  Testament,  of  the  kingdom  and  rule  of  Christ, 
that,  through  the  efficacy  of  gospel  grace,  the  lion 
shall  lie  down  with  the  lamb  and  the  leopard  with  the 
kid,  Isa.  xi.  6.  Persons  of  the  most  intemperate  and 
outrageous  passions,  shall  be  made  meek  and  lovely. 
Where  this  is  not  in  some  measure  efiected,  according 
to  the  degrees  of  the  prevalency  of  such  pgissions  in 
us,  we  have  not  been   made   partakers  of  eva'ijgelical 


OF    SPIRITUAL    MINDEDNESS.  381 

grace.  It  were  an  easy  task  to  demonstrate  how  the 
disorder  of  our  afTections  and  passions  is  destructive  of 
spiritual  life  and  peace.  The  contrariety  that  is  in 
them,  and  the  contradiction  one  of  another,  their  vio- 
lence, impetuousness,  and  restlessness  5  their  readiness 
to  receive  and  take  in  provocations  on  all  occasions, 
and  frequently  on  none  at  all  but  what  imagination  pre- 
sents to  them,  are  sufficient  evidences  hereof.  Can 
we  think  that  life  and  peace  inhabit  that  soul,  wherein 
anger,  wrath,  envy,  excess  in  love  to  earthly  things, 
dwell,  and  on  all  occasions  exert  themselves  1  there, 
where  there  is  a  continual  tumult,  fighting,  and  rebell- 
ion, as  there  is  where  the  passions  of  the  mind  are  not 
under  the  conduct  of  reason  nor  of  grace  ? 

The  nature  and  principal  eftect  of  this  spiritual  mind- 
eduess,  is  to  bring  all  the  affections  and  passions  of 
our  minds  into  that  holy  order  wherein  they  were  cre- 
ated. This  was  that  uprightness  wherein  God  made 
us,  namely,  the  whole  blessed  order  of  all  the  powers, 
faculties,  and  affections  of  our  souls,  in  all  their  opera- 
tions, in  order  to  our  living  to  God:  and  this  is 
restored  to  us  by  this  grace,  this  duty  of  being  spirit- 
ually minded.  And  wherein  it  falls  short  of  that  per- 
fection which  we  had  originally,  (for  the  remainders  of 
that  disorder  which  befel  us  by  sin  will  still  in  part 
continue,)  it  is  recompensed  by  the  actings  of  that  new 
principle  of  gospel  grace  which  is  exercised  in  it :  for 
every  act  of  our  affections  towards  God,  in  the  power 
of  grace,  exceeds,  and  is  of  another  nature,  above  that 
we  could  do,  or  attain  to,  in  the  state  of  nature  uncor- 
rupted.  Hereby  are  life  and  peace  brought  into  our 
souls,  and  preserved  in  them. 

(3.)  It  is  that  whereby  our  hearts  and  minds  are 
taken    off'  from   the    world,    and   all    inordinate   love 


382  OF    SPIRITUAL    MINDEDNESS. 

thereto.  Where  this  is  in  prevalent  degree,  there  is 
neither  life  nor  peace  j  and  every  excess  in  it  hoth 
weakens  spiritual  life  and  disturbs,  yea,  destroys,  all 
solid  spiritual  peace.  I  have  occasionally  spoken  to  it 
before,  as  also  the  way  whereby  our  minding  of  the 
things  that  are  above  in  a  due  manner,  doth  deliver 
and  preserve  our  souls  from  the  snares  of  it ;  and  if  we 
diligently  examine  ourselves,  we  shall  find,  that  in  our 
inordinate  affections,  and  cleaving  to  these  things,  the 
principal  causes  why  we  thrive  no  more  in  the  power 
of  spiritual  life,  and  whence  we  meet  with  so  many 
disquietments  and  dejections  of  spirit,  to  the  disturb- 
ance of  our  praise  and  rest  in  God,  is  from  hence  :  for 
there  is  no  grace  which  is  not  impaired  by  it  in  its 
nature,  or  not  obstructed  by  it  in  its  exercise.  "Where- 
fore, to  be  spiritually  minded  is  life  and  peace,  because 
it  subdues  and  expels  that  inordinate  love  to  present 
things,  which  is  destructive  of  them  both,  and  incon- 
sistent with  them. 

(4.)  It  preserves  the  mind  in  a  due  and  holy  frame 
in  the  performance  of  all  other  duties.  This  also  is 
indispensably  required  to  the  preservation  of  life  and. 
peace,  especially  to  the  improvement  of  them.  They 
will  not  abide,  much  less  thrive  and  flourish,  in  any 
persons  who  are  negligent  in  holy  duties,  or  do  not 
perform  them  in  a  due  manner.  And  there  are  four 
things  which  impede  or  hinder  us  from  such  an  attend- 
ance to  holy  duties,  as  may  be  advantageous  to  our 
souls  5  against  all  which  we  have  relief  by  being  spirit- 
ually minded. 

(1.)  Distractions.  (2.)  Despondencies.  (3.)  Weari- 
ness. (4.)  Unreadiness  of  grace  for  exercise. 

(1.)  Distraction  of  mind  and  thoughts,  hath  this  evil 
effect,  which  many  complain  of,  few  take  the  right  way 


OF   SPIRITUAL    MINDEDNESS.  383 

of  deliverance  from.  For  this  evil  will  not  be  cured 
by  attendance  to  any  particular  directions,  without  a 
change  of  the  whole  frame  of  our  minds.  Nothing  can 
give  us  relief  herein,  but  a  prevalent  delight  in  being 
exercised  about  things  spiritual  and  heavenly.  For 
hence  arise  all  our  distractions  ;  the  want  of  fixing  our 
minds  on  spiritual  things  with  delight,  makes  them 
obnoxious  to  be  diverted  from  them  on  all  occasions, 
yea,  to  seek  occasions  for  such  diversions.  It  is  this 
frame  alone,  namely,  of  spiritual  mindedness,  that  will 
give  us  this  delight :  for  thereby  the  soul  is  transformed 
to  the  likeness  of  spiritual  things  ;  so  as  that  they  are 
suited  to  it,  and  pleasant  to  our  affections.  The  mind 
and  ths  things  themselves,  are  thereby  so  fitted  to 
each  other,  that  on  every  occasion  they  are  ready  for 
mutual  embraces,  and  not  easily  drawn  off  by  any 
cause  or  means  of  the  distractions  so  complained  of; 
yea,  they  will  all  be  prevented  hereby. 

(2.)  Despondencies  in  duties  arise  from  the  frequent 
incursions  of  the  guilt  of  sin.  The  remembrance 
hereof  frequently  solicits  the  minds  of  persons  in  their 
first  entrances  to  duty,  unless  they  are  under  especial 
actings  of  grace,  stirring  them  up  to  earnestness  and 
fervency,  in  what  they  undertake.  At  other  seasons  it 
renders  men  lifeless  and  heartless,  so  as  that  they 
know  not  whether  they  had  best  pray  or  not,  when 
duty  and  opportunity  call  them  thereunto.  To  be 
spiritually  minded,  we  have  manifested  in  many  instan- 
ces, is  the  great  preservative  against  these  dishearten- 
ing incursions  of  sin.  It  is  the  soul's  watch  and 
guard  against  them,  whence  ever  they  arise  oi  proceed. 
No  lust  or  corruption  can  be  prevalent  in  a  spiritual 
mind.  And  this  is  the  principal  cause  of  such  incur- 
sions ©f  sin,  as  affect  the    soul  with  a  disheartening 


384*  OF    SPIRITUAL    MINDEDNESS. 

sense  of  guilt.  No  affections  can  abide  in  any  sinful 
disorder,  where  the  mind  is  so  affected.  This  also 
gives  sin  an  entrance  to  a  distracting  sense  of  guilt. 
But  the  sole  cure  hereof  lies  in  this  grace  and  duty. 
The  like  may  be  said  of  all  other  ways,  means,  and 
occasions  of  such  incursions  of  sin. 

(3.)  Weariness  in  and  of  spiritual  duties,  abates  their 
tendency  to  the  improvement  of  life  and  peace  in  us. 
This  evil  ariseth  from  the  same  cause  with  that  of  dis- 
traction before  mentioned.  And  it  is  ofttimes  increased 
by  the  weakness  and  indispositions  of  the  flesh,  or  of 
the  outward  man.  Sometimes  the  spirit  is  willing, 
but,  through  the  weakness  of  the  flesh,  it  is  disap- 
pointed. The  principal  cure  hereof  lies  in  that  delight 
which  spiritual  mindedness  gives  to  the  soul  in  spirit- 
ual things.  For  where  there  is  a  constant  delight  in 
any  thing,  there  will  be  no  weariness  j  at  least,  not 
such  as  shall  hinder  any  from  cleaving  firmly  to  the 
things  wherein  he  doth.  Whilst  therefore  we  are 
exercised  in  a  delight  in  spiritual  things,  weariness 
cannot  prevalently  assault  the  mind.  And  it  is  the 
only  relief  against  that  weariness  which  proceeds  from 
the  indispositions  of  the  outward  man :  for,  as  it  will 
preserve  the  mind  from  attending  too  much  to  their 
solicitations,  crying,  spare  thyself,  by  filling  and  pos- 
sessing the  thoughts  with  other  things ;  so  it  will  offer 
an  holy  violence  to  the  complaints  of  the  flesh,  silen- 
cing them  with  a  sense  of,  and  delight  in,  holy  duties. 

(4f.)  The  unreadiness  of  grace  for  its  due  and  proper 
exercise,  is  another  thing  which  defeats  us  of  the  be- 
nefit of  4fe)ly  duties.  The  seasons  of  them  are  come  ; 
sense  of  duty  carries  men  to  an  attendance  to  them, 
and  the  performance  of  them.  But  when  they  should 
enter  upon  them,  those  graces  of  faith,  love,  fear,  and 


OF    SPIRITUAL   MINDEDNESS.  385 

delight,  wherein  the  soul  and  being  of  them  do  con- 
sist, are  out  of  the  way,  unready  for  a  due  exercise ; 
so  as  that  men  take  up  and  satisfy  themselves  with  the 
mere  outward  performance  of  them.  The  heart  and 
mind  have  been  taken  up  with  other  things ;  due  pre- 
paration hath  been  wanting  ;  men  come  to  them  with 
reeking  thoughts  of  earthly  occasions  j  and  it  is  no 
easy  matter  in,  or  immediately  out  of,  such  a  frame,  to 
stir  up  grace  to  a  due  exercise.  But  herein  lieth  the 
very  life  of  being  spiritually  minded.  The  nature  of  it 
consists  in  the  keeping  and  preserving  all  grace  in  a 
readiness  for  its  exercise  as  our  occasions  require. 

And  this  is  an  effectual  way,  whereby  this  grace 
comes  to  be  life  and  peace.  For  they  cannot  be 
attained,  they  cannot  be  preserved,  without  such  a 
constancy  and  spirituality  in  all  holy  duties,  as  we 
shall  never  arrive  at,  unless  we  are  spiritually  minded. 

Lastly  ;  this  frame  of  mind  brings  the  soul  to,  and 
keeps  it  at,  its  nearest  approaches  to  heaven  and  bless- 
edness, wherein  lie  the  eternal  springs  of  life  and 
peace.  According  to  the  degrees  of  this  grace  in  us, 
such  are  those  of  our  approaches  to  God.  Nearness 
to  him  will  give  us  our  initial  conformity  to  him,  by  the 
renovation  of  his  image  in  us,  as  our  presence  with 
him  will  give  us  perfection  therein ;  for  when  we  see 
him  we  shall  be  like  unto  him.  God  therefore  alone, 
as  he  is  in  Christ,  being  the  fountain  of  life  and  peace, 
by  our  drawing  nigh  to  him,  and  by  our  likeness  of 
him,  will  they  thrive  and  flourish  in  our  souls. 

THE    END. 


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